Chapter Two (פֶּרֶק שֵׁנִי)

Now I shall explain to you through which power the wicked ascend from Gehinnom (עַתָּה אֲבָאֵר לְךָ עַל יְדֵי אֵיזֶה כֹּחַ עוֹלִים הָרְשָׁעִים מִגֵּיהִנֹּם), at the time of the reception of Shabbat (בְּעֵת קַבָּלַת שַׁבָּת), for this depends upon it (כִּי זֶה תָּלוּי), and within it (וּבוֹ), are many ancient secrets and mysteries (כַּמָּה סוֹדוֹת וְרָזִין עַתִּיקִין), and it is a great principle (וְהוּא כְּלָל גָּדוֹל), that we arouse ourselves through the recitation of “A Psalm, a Song for the Day of Shabbat” (שֶׁאָנוּ מִתְעוֹרְרִים בִּקְרִיאַת מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת) (Psalms 92). And also through the recitation of Shnayim Mikra veEchad Targum [Twice Scripture and Once Translation] (וְגַם בִּקְרִיאַת שְׁמו״ת [שְׁנַיִם מִקְרָא וְאֶחָד תַּרְגּוּם]), and immersion or washing in hot water (וְהַטְּבִילָה אוֹ רְחִיצָה בְּחַמִּין), and several other secrets (וְכַמָּה סוֹדוֹת אֲחֵרִים), and the flame of fire (וְהַשַּׁלְהוֹבִיתָא דְאֶשָּׁא) is mentioned in the Zohar, Vayakhel, 91b [203b] (וְהַשַּׁלְהוֹבִיתָא דְאֶשָּׁא נִזְכָּר בַּזֹּהַר וַיַּקְהֵל דצ״א ע״ב [ר״ג ע״ב]).

“Come and see” (תָּא חֲזִי), “on the sixth day, when the time of evening arrives” (בְּיוֹמָא שְׁתִיתָאָה כַּד מָטֵי זִמְנָא דְעֶרֶב), “that fire-pit blazes” (דְּלִיג הַהוּא מְדוֹרָא דְאֶשָּׁא), “and rises upward” (וְסָלְקָא לְעֵילָא), “to bring in the colors” (לְאָעָלָא גַּוְונִין), “then Israel are rectified below” (כְּדֵין מִתְתַּקְּנֵי יִשְׂרָאֵל לְתַתָּא). “And they prepare their meals” (וּמְתַקְּנִין סְעוּדָתַיְיהוּ), “and arrange their tables” (וּמְסַדְּרֵי פָּתוֹרִין), “each and every one his table” (כָּל חַד וְחַד פָּתוֹרֵיהּ), “then one flame emerges” (כְּדֵין חַד שַׁלְהוֹבִיתָא נָפֵק), “and strikes that fire-pit” (וּבָטַשׁ בְּהַהוּא מְדוֹרָא), “when it strikes it” (כֵּיוָן דְּבָטַשׁ בֵּיהּ), “it rolls within that flame” (מִתְגַּלְגַּל בְּהַהוּא שַׁלְהוֹבָא), “and that fire-pit” (וְהַהוּא מְדוֹרָא), “and enters into the opening of the great abyss” (וְעָאל גּוֹ נוּקְבָא דִּתְהוֹם רַבָּא), “and they are hidden there” (וּמִטַּמְרָן תַּמָּן). “And that flame” (וְהַהוּא שַׁלְהוֹבָא), “is from the side of the right” (אִיהוּ מִסִּטְרָא דִּימִינָא), “and because it is from the side of the right” (וּבְגִין דְּאִיהוּ מִסִּטְרָא דִּימִינָא), “it removes that fire-pit” (אַעְבַּר לְהַהוּא מְדוֹרָא דְאֶשָּׁא), “and brings it into the opening of the great abyss” (וְאַעִיל לֵיהּ בְּנוּקְבָא דִּתְהוֹם רַבָּא), “and it remains there” (וְיָתִיב תַּמָּן), “until Shabbat departs” (עַד דְּנָפִיק שַׁבָּתָא). “When Shabbat departs” (כֵּיוָן דְּנָפִיק שַׁבָּתָא), “it is necessary for Israel to recite a blessing over the fire” (אִצְטְרִיךְ לְהוּ לְיִשְׂרָאֵל לְבָרְכָא עַל אֶשָּׁא), “and that flame emerges” (וְנָפֵק הַהוּא שַׁלְהוֹבָא), “through the blessing below” (בְּבִרְכְתָא דִלְתַתָּא), “and rules over that fire-pit the entire night” (וְשָׁלִיט עַל הַהוּא מְדוֹרָא כָּל הַהוּא לֵילְיָא), “and that fire-pit is subdued” (וְאִתְכַּפְיָיא הַהוּא מְדוֹרָא). “Come and see” (תָּא חֲזִי), “when Shabbat enters” (כֵּיוָן דְּעָאל שַׁבָּת), “and that fire-pit is hidden” (וְאִתְטְמַר הַהוּא מְדוֹרָא), “all fires of harsh judgment” (כָּל אַשִּׁין דְּדִינָא קַשְׁיָא), “are hidden and subdued” (אִתְטְמָרוּ וְאִתְכַּפְיָין), “and even Gehinnom and the guilty” (וַאֲפִילוּ גֵיהִנֹּם וְחַיָּיבַיָּא), “have rest” (אִית לוֹן נִיחָא), “and everything below and above” (וְכֹלָא תַּתָּא וְעֵילָא), “has rest” (אִית לְהוֹ נִיחָא). “When Shabbat departs” (כַּד נָפִיק שַׁבָּת), “and Israel bless over the light” (וְיִשְׂרָאֵל מְבָרְכִין עַל נְהוֹרָא), “then all the fires that had been hidden emerge” (כְּדֵין נָפְקִין כָּל אַשִּׁין דְּאִתְטְמָרוּ), “and they return, each one to its place” (וְתָיְיבִין כָּל חַד לְאַתְרֵיהּ), “and because another fire should not be aroused” (וּבְגִין דְּלָא לְאִתְעָרָא אֶשָּׁא אָחֳרָא), “it is written: ‘You shall not kindle a fire’” (כְּתִיב: לֹא תְבַעֲרוּ אֵשׁ) (Exodus 35:3), “up to here is his language” (עַד כָּאן לְשׁוֹנוֹ).

And its explanation is (וּבֵאוּרוֹ הוּא): since the great Minchah of the sixth day has arrived (כֵּיוָן שֶׁהִגִּיעַ מִנְחָה גְּדוֹלָה דְּיוֹם הַו׳), the holiness of Shabbat sparkles below (מִתְנוֹצֵץ קְדֻשַּׁת שַׁבָּת לְמַטָּה), from those worlds that are called Kodesh [Holy] (מֵאוֹתָם הָעוֹלָמוֹת הַנִּקְרָאִים קֹדֶשׁ), and from Abba, who is called Kodesh [Holy] (וּמֵאַבָּא הַנִּקְרָא קֹדֶשׁ), and there is no permission for impurity to touch Kodesh [Holy] (וְאֵין רְשׁוּת לַטֻּמְאָה לִיגַּע בְּקֹדֶשׁ), for the kingdom of wickedness does not touch the kingdom of holiness (כִּי אֵין מַלְכוּת הָרִשְׁעָה נוֹגַעַת בְּמַלְכוּת הַקְּדוּשָּׁה), even by the breadth of a hair (אֲפִלּוּ כִּמְלֹא נִימָא). And it flees (וּבוֹרַחַת), and falls (וְנוֹפֶלֶת), to the depths of the sea (לִמְצוּלוֹת יָם), which is called the Olam [World] (הַנִּקְרָא עָלְמָא), of the Nukvah (דְּנוּקְבָא), of the great abyss (דִּתְהוֹמָא רַבָּא), through the flame of fire (עַל יְדֵי שַׁלְהוֹבִיתָא דְאֶשָּׁא), which emerge from the decrees of iron (דְּנָפְקִין מִגְּזִירִין דְּפַרְזְלָא), which are one hundred and twenty living Elohim (שֶׁהֵם ק״ךְ אֱלֹהִים חַיִּים), which are from the side of holiness (שֶׁהֵם מִצַּד הַקְּדוּשָּׁה), which is called the Right (הַנִּקְרֵאת יָמִין), and other elohim are from the side of the Left of the nations of the world (וֶאֱלֹהִים אֲחֵרִים הֵם מִצַּד שְׂמֹאל שֶׁל אֻמּוֹת הָעוֹלָם), who are grasped by other elohim (הַנֶּאֱחָזִים בֶּאֱלֹהִים אֲחֵרִים). And Israel and Gan Eden are the Right (וְיִשְׂרָאֵל וְגַן־עֵדֶן הֵם יָמִין), and the nations of the world and Gehinnom are the Left (וְאֻמּוֹת הָעוֹלָם וְגֵיהִנֹּם הֵם שְׂמֹאל), and for each one, in particular (וּלְכָל אֶחָד [בִּפְרָטוּת]), this flame (שַׁלְהוֹבָא דָא), is the side of the Right (הוּא סִטְרָא דִּימִינָא), its explanation being that it is from the side of holiness (פֵּרוּשׁ שֶׁהוּא מִצַּד הַקְּדוּשָּׁה), which is called the Right (הַנִּקְרֵאת יָמִין).

Or it alludes to the sixty Pulsin deNura [lashes of fire] (אוֹ יִרְמֹז לְס׳ פּוּלְסֵי דְנוּרָא), mentioned in the words of our Rabbis of blessed memory (הַנִּזְכָּר בְּדִבְרֵי רַז״ל), (Bava Metzia 85b), for all the rejections come through them (שֶׁכָּל הַדְּחִיּוֹת בָּאִים עַל יָדָם), to one who does not merit to ascend (לְמִי שֶׁאֵינוֹ זוֹכֶה לַעֲלוֹת), such as Aza and Azael (כְּמוֹ עֲזָא וַעֲזָאל), and they strike them upon their heads (וּמְטַפְּחִים לָהֶם עַל רֹאשָׁם). And the secret is (וְהַסּוֹד הוּא), that there are two times sixty (שֶׁיֵּשׁ ב׳ פְּעָמִים ס׳), and their total is one hundred and twenty combinations of Elohim (וּכְלָלָם הֵם ק״ךְ צֵרוּפֵי אֱלֹהִים), and they are sixty combinations that come from the side of the male (וְהֵם ס׳ צֵרוּפִים הַבָּאִים מִצַּד הַזָּכָר), called the Right (נִקְרָא יָמִין), and sixty from the side of the female (וְס׳ מִצַּד הַנְּקֵבָה), called the Left (נִקְרֵאת שְׂמֹאל).

It follows that this flame (נִמְצָא הַשַּׁלְהֶבֶת הַזּוֹ), comes from the side of the Right (בָּאָה מִצַּד יָמִין), and concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “Its flames are flames of fire, a flame of Yah” (רְשָׁפֶיהָ רִשְׁפֵי אֵשׁ שַׁלְהֶבֶתְיָה) (Song of Songs 8:6), which are Abba and Imma (שֶׁהֵם או״א), for from Imma comes this white flame (כִּי מֵאִימָא בָּאָה הַשַּׁלְהֶבֶת הַזֹּאת לְבָנָה). And a proof of this is (וּרְאָיָה לָזֶה), do not say “shalhevet” [flame] (אַל תֹּאמַר שַׁלְהֶבֶת), rather “shel haBat” [of the Daughter] (אֶלָּא שֶׁל הַבַּת), meaning (רָצָה לוֹמַר), for the sake of the Klipot (בִּשְׁבִיל הַקְּלִיפּוֹת), to separate them from her (לְהַפְרִידָם מִמֶּנָּה). And in every place where Imma acts (וּבְכָל מָקוֹם שֶׁפּוֹעֶלֶת אִימָא), Abba is within her (אַבָּא בְּתוֹכָהּ), and this is Shalhevet-Yah [the flame of Yah], Abba and Imma (וְזֶהוּ שַׁלְהֶבֶת־יָהּ או״א), and “flames of fire” (וְרִשְׁפֵי אֵשׁ), are the Name Elohim (הֵם שֵׁם אֱלֹהִים), which equals Esh [Fire] with the kolel (הָעוֹלֶה אֵשׁ עִם הַכּוֹלֵל), namely in the milui of Yudin (דְּהַיְינוּ בְּמִלּוּי יוּדִין). And Imma clothes herself in jealousy through flames of fire (וְאִימָא מִתְלַבֶּשֶׁת קִנְאָה בְּרִשְׁפֵי אֵשׁ), and casts the enemies of the Shekhinah into the great abyss (וּמַפֶּלֶת אוֹיְבֵי הַשְּׁכִינָה לִתְּהוֹם רַבָּא), for the lights of Imma do not receive impurity (כִּי אוֹרוֹת אִימָא אֵינָם מְקַבְּלִים טֻמְאָה), and this is what the Shekhinah says to Lilith, the adulterous woman (וְזֶהוּ שֶׁאוֹמֶרֶת הַשְּׁכִינָה לְלִילִית אִשָּׁה זוֹנָה): “Do not rejoice over me, my enemy; though I have fallen, I have arisen” (אַל תִּשְׂמְחִי אֹיַבְתִּי לִי כִּי נָפַלְתִּי קָמְתִּי) (Micah 7:8).

At the time of the entrance of Shabbat (בִּזְמַן כְּנִיסַת שַׁבָּת), which is a likeness of the Olam haBa [World to Come] (שֶׁהוּא מֵעֵין הָעוֹלָם הַבָּא), and a likeness of the future to come (וּמֵעֵין לֶעָתִיד לָבוֹא), as it is said (שֶׁנֶּאֱמַר): “On that day I shall raise up the fallen sukkah of David” (בַּיּוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִיד הַנֹּפֶלֶת) (Amos 9:11). And then she ascends with her husband (וְאָז הִיא עוֹלָה עִם בַּעְלָהּ), and does not descend (וְאֵינָהּ יוֹרֶדֶת). And know (וְדַע), that all the Tikkunim [Rectifications] that I am destined to explain later (כִּי כָּל הַתִּיקּוּנִים שֶׁאֲנִי עָתִיד לְבָאֵר לְקַמָּן), with the help of Heaven (בְּסִיַּעְתָּא דִשְׁמַיָּא), arouse the Shalhevita [flame] for each one (הֵם מְעוֹרְרִים אֶת הַשַּׁלְהוֹבִיתָא לְכָל אֶחָד), as then Israel are rectified below (כְּדֵין יִשְׂרָאֵל מִתְקַנִּין לְתַתָּא), then the flame emerges (כְּדֵין שַׁלְהוֹבָא נָפִיק), meaning to say (רָצָה לוֹמַר), through these Tikkunim [Rectifications] (בְּאֵלּוּ הַתִּיקּוּנִים), they arouse the activity of the Shalhevita [flame] (מְעוֹרְרִים פְּעֻלַּת הַשַּׁלְהוֹבִיתָא), and the Medora deEsha [fire-pit] (וּמְדוֹרָא דְאֶשָּׁא). They are three Klipot (הֵם ג׳ קְלִיפּוֹת), which Yechezkel saw (שֶׁרָאָה יְחֶזְקֵאל): a storm wind (רוּחַ סְעָרָה), a great cloud (עָנָן גָּדוֹל), and a flashing fire (וְאֵשׁ מִתְלַקַּחַת) (Ezekiel 1:4), they are an impure Partzuf [configuration] in their being joined together (הֵם פַּרְצוּף טָמֵא בְּחִבּוּרָם יַחַד). And they are those called (וְהֵם הַנִּקְרָאִים), “the serpent that flies in the air and goes in union and dwells in separation” (נַחֲשָׁא דְּפָרַח בַּאֲוִירָא וְאָזִיל בְּחִבּוּרָא וְשָׁרֵי בְּפֵירוּדָא), mentioned in the Sava [Elder] (הַנִּזְכָּר בְּסָבָא) (Zohar Shemot 95a).

And with them is joined its Klipah of the seventy nations (וּבָהֶם מִתְחַבֶּרֶת הַקְּלִיפָּה שֶׁל ע׳ אֻמּוֹת), and they become as one star (וְנַעֲשִׂים כּוֹכָב אֶחָד), from the association of seventy other stars (מִמַּחְבֶּרֶת ע׳ כּוֹכָבִים אֲחֵרִים), which come from the side of the north (שֶׁבָּאִים מִצַּד צָפוֹן), as it is said (שֶׁנֶּאֱמַר): “From the north shall the evil break forth” (מִצָּפוֹן תִּפָּתַח הָרָעָה) (Jeremiah 1:14), and it is said (וְנֶאֱמַר): “And the northern one I shall remove far from you” (וְאֶת הַצְּפוֹנִי אַרְחִיק מֵעֲלֵיכֶם) (Joel 2:20). And therefore they are called stars (וְלָכֵן נִקְרָאִים כּוֹכָבִים), like the star that goes in the firmament to the region of its desire (כְּמוֹ הַכּוֹכָב הַהוֹלֵךְ בָּרָקִיעַ לִמְחוֹז חֶפְצוֹ), and to the place of its service (וְאֶל מְקוֹם שֵׁרוּת שֶׁלּוֹ), to illuminate upon the earth (לְהָאִיר עַל הָאָרֶץ), or in order to receive light from the moon (אוֹ כְּדֵי לְקַבֵּל אוֹר מֵהַלְּבָנָה).

Thus here as well (כָּךְ בְּכָאן), they run to cleave to the Shekhinah (הֵם רָצִים לְהִדָּבֵק בַּשְּׁכִינָה), to ascend with her above (לַעֲלוֹת עִמָּהּ לְמַעְלָה), with Klipat Nogah (עִם קְלִיפַת נֹגַהּ), which cleaves to the Shekhinah (שֶׁהִיא מִתְדַּבֶּקֶת עִם הַשְּׁכִינָה), and it is a holy light (וְהִיא אוֹר קָדוֹשׁ), which is around the holiness (שֶׁהִיא סְבִיב הַקְּדֻשָּׁה), which is the Shekhinah (שֶׁהִיא הַשְּׁכִינָה), as it is said (שֶׁנֶּאֱמַר): “And a brightness was around Him” (וְנֹגַהּ לוֹ סָבִיב) (Ezekiel 1:4), that is, around the holiness (דְּהַיְינוּ סְבִיב הַקְּדֻשָּׁה), from one side ([מִצַּד אֶחָד]), and around the impurity from another side (וְסָבִיב הַטֻּמְאָה מִצַּד אַחֵר), in the secret of (בְּסוֹד): “The wicked walk on every side” (סָבִיב רְשָׁעִים יִתְהַלָּכוּן) (Psalms 12:9). And in the ascent of the Shekhinah (וּבַעֲלִיַּת הַשְּׁכִינָה), Klipat Nogah ascends with her (עוֹלָה עִמָּהּ קְלִיפַת נֹגַהּ), and the serpent also wishes to ascend with her (וְגַם הַנָּחָשׁ רוֹצֶה לַעֲלוֹת עִמָּהּ). And then its first Shalhevita [flame] is aroused from the side of the Right (וְאָז מִתְעוֹרֶרֶת הַשַּׁלְהוֹבִיתָא הָא׳ מִסִּטְרָא דִּימִינָא), and separates between Nogah and the Medora deEsha [fire-pit] (וּמַבְדֶּלֶת בֵּין נֹגַהּ וּבֵין מְדוֹרָא דְאֶשָּׁא), which are the three uncircumcised ones (שֶׁהֵם הַג׳ שְׁנַיִם עֲרֵלִים), and casts it into the Nukvah of the great abyss (וּמַפֶּלֶת אוֹתוֹ לְתוֹךְ נוּקְבָא דִּתְהוֹמָא רַבָּא).

And behold, this flame (וְהִנֵּה הַשַּׁלְהֶבֶת הַזֹּאת), performs two actions (פּוֹעֶלֶת ב׳ פְּעוּלוֹת), one, to separate between holiness and impurity (א׳ לְהַבְדִּיל בֵּין הַקְּדֻשָּׁה לַטֻּמְאָה), two, that it raises with her the souls of the wicked from Gehinnom (ב׳ שֶׁמַּעֲלָה עִמָּהּ נַפְשׁוֹת הָרְשָׁעִים מִגֵּיהִנֹּם), those that are fit to ascend on the eve of Shabbat to the lower Gan Eden (אוֹתָם הָרְאוּיוֹת לַעֲלוֹת בְּעֶרֶב שַׁבָּת לְגַן עֵדֶן הַתַּחְתּוֹן). And its Shalhevita [flame] guards there (וְהַשַּׁלְהוֹבִיתָא שׁוֹמֵר שָׁם), that they should not ascend above the Nukvah (שֶׁלֹּא יַעֲלוּ לְמַעְלָה מִן הַנּוּקְבָא), which is the hole called the depths of the sea (שֶׁהוּא הַחוֹר הַנִּקְרָא מְצוּלוֹת יָם), as you have said (כַּמָּה דְאַתְּ אָמַר): “And You shall cast all their sins into the depths of the sea” (וְתַשְׁלִיךְ בִּמְצוּלוֹת יָם כָּל חַטֹּאתָם) (Micah 7:19). And Techum [boundary] is the letters of haMavet [death], may the Merciful One save us (וּתְחוּם הוּא אוֹתִיּוֹת הַמָּוֶת רַחֲמָנָא לִיצְלַן). And it is surrounded like a sphere (וְהוּא מֻקָּף כַּכַּדּוּר), and its mouth is open upward (וּפִיו פָּתוּחַ לְמַעְלָה), and it is a hole and an opening in the head of the Great Dragon (וְהוּא חוֹר וְנֶקֶב שֶׁבְּרֹאשׁ הַתַּנִּין הַגָּדוֹל), the Piercing Serpent [Nachash Bariach] (נָחָשׁ בָּרִיחַ), and the Twisting Serpent [Nachash Akallaton] (וְנָחָשׁ עֲקַלָּתוֹן), which are Samael and Lilith (שֶׁהֵם ס״מ וְלִילִית). And concerning them it is said (וַעֲלֵיהֶם נֶאֱמַר): “On that day Hashem shall punish with His sword ... Leviathan the Piercing Serpent [Leviathan Nachash Bariach] ... and Leviathan the Twisting Serpent [Leviathan Nachash Akallaton] ... and He shall slay the dragon that is in the sea” (בַּיּוֹם הַהוּא יִפְקֹד ה׳ בְּחַרְבּוֹ ... עַל לִוְיָתָן נָחָשׁ בָּרִיחַ ... וְהָרַג אֶת הַתַּנִּין אֲשֶׁר בַּיָּם) (Isaiah 27:1). It is the depths of the sea (הוּא מְצוּלוֹת יָם), and it is the Blind Dragon (וְהוּא הַתַּנִּין הָעִוֵּר), which becomes the attendant (שׁוֹשְׁבִין) between Samael and Lilith (בֵּין ס״מ וְלִילִית).

And therefore fortunate is one who has merited to perform the Tikkunei Shabbat Kallah Malka [the Rectifications of the Sabbath Bride Queen] properly (וְלָכֵן אַשְׁרֵי מִי שֶׁזָּכָה לַעֲשׂוֹת תִּיקּוּנֵי שַׁבָּת כַּלָּה מַלְכְתָּא כָּרָאוּי), and even though he descends to Gehinnom because of his sins (וְאַף עַל פִּי שֶׁיּוֹרֵד לְגֵיהִנֹּם בִּשְׁבִיל עֲוֹנוֹתָיו), the Master of Mercies will raise him from Gehinnom on Shabbat (בַּעַל הָרַחֲמִים יַעֲלֵהוּ מִגֵּיהִנֹּם בְּשַׁבָּת), and He will not remember his sins on this holy day (וְלֹא יִזְכֹּר לוֹ עֲוֹנוֹתָיו בַּיּוֹם הַקָּדוֹשׁ הַזֶּה).

And therefore it says in Perek Kol Kitvei (וְלָכֵן אָמַר בְּפֶרֶק כָּל כִּתְבֵי), Rabbi Chiya bar Abba said in the name of Rabbi Yochanan (אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן): “Whoever observes Shabbat according to its laws” (כָּל הַמְשַׁמֵּר שַׁבָּת כְּהִלְכָתוֹ), “even if he worshipped idolatry like the generation of Enosh” (אֲפִלּוּ עָבַד עֲבוֹדָה זָרָה כְּדוֹר אֱנוֹשׁ), “they forgive him” (מוֹחֲלִין לוֹ), “as it is said” (שֶׁנֶּאֱמַר): “Fortunate is Enosh who does this” (אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה), “... who keeps the Shabbat from profaning it” (שֹׁמֵר שַׁבָּת מֵחַלְּלוֹ) (Isaiah 56:2), “do not read ‘from profaning it’ [mechallelo]” (אַל תִּקְרֵי מֵחַלְּלוֹ), “but rather ‘forgiven to him’ [machul lo]” (אֶלָּא מָחוּל לוֹ) (Shabbat 118b).

Meaning to say (רָצָה לוֹמַר), on the day of Shabbat his sins are not remembered against him (בְּיוֹם שַׁבָּת לֹא יִזָּכְרוּ לוֹ עֲוֹנוֹתָיו), and he ascends from Gehinnom (וְיַעֲלֶה מִגֵּיהִנֹּם), yet nevertheless (וּמִכָּל מָקוֹם), the Holy One, blessed be He, is not One who overlooks judgment (אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא וַתְרָן), and this is the meaning of (וְזֶהוּ): “Shabbat, forgiven to him” (שַׁבָּת מָחוּל לוֹ), on the day of Shabbat (בְּיוֹם הַשַּׁבָּת), and He does not prevent him from ascending (וְלֹא יְעַכְּבֶנּוּ מִלַּעֲלוֹת). But one who does not observe Shabbat (אֲבָל מִי שֶׁאֵינוֹ מְשַׁמֵּר שַׁבָּת), he is punished (הוּא נֶעֱנָשׁ), and does not ascend on the day of Shabbat in the Olam haBa [World to Come] from Gehinnom (וְאֵינוֹ עוֹלֶה בְּיוֹם שַׁבָּת בָּעוֹלָם הַבָּא מִגֵּיהִנֹּם), together with the wicked of Israel (עִם רִשְׁעֵי יִשְׂרָאֵל), who ascend with the Shalhevita [flame] (הָעוֹלִים עִם הַשַּׁלְהוֹבִיתָא). And he is also punished in this world (וְגַם נֶעֱנָשׁ בָּעוֹלָם הַזֶּה), as it is stated in Perek Kol Kitvei (כִּדְאִיתָא פֶּרֶק כָּל כִּתְבֵי) (Shabbat 119b), Rabbi Yehudah bar Shmuel said in the name of Rav (אָמַר רַבִּי יְהוּדָה בַּר שְׁמוּאֵל מִשְּׁמֵיהּ דְּרַב): “A fire is found only in a place where there is desecration of Shabbat” (אֵין הַדְּלֵקָה מְצוּיָה אֶלָּא בְּמָקוֹם שֶׁיֵּשׁ חִלּוּל שַׁבָּת), as it is said (שֶׁנֶּאֱמַר): “And if you will not listen to Me to sanctify the day of Shabbat and not to bear a burden ... then I shall kindle a fire in its gates, and it shall consume the palaces of Jerusalem” (וְאִם לֹא תִשְׁמְעוּ אֵלַי לְקַדֵּשׁ אֶת יוֹם הַשַּׁבָּת וּלְבִלְתִּי שְׂאֵת מַשָּׂא ... וְהִצַּתִּי אֵשׁ בִּשְׁעָרֶיהָ וְאָכְלָה אַרְמְנוֹת יְרוּשָׁלָיִם) (Jeremiah 17:27), what is the meaning of “it shall not be extinguished” (מַאי לֹא תִכְבֶּה), Rabbi Nachman bar Yitzchak said (אָמַר רַב נַחְמָן בַּר יִצְחָק), at a time when people are not found to extinguish it (בְּשָׁעָה שֶׁאֵין בְּנֵי אָדָם מְצוּיִין לְכַבּוֹתָהּ) (Shabbat 119b).

And behold, I have seen an outrage in our lands (וְהִנֵּה רָאִיתִי שַׁעֲרוּרִיָּה בְּאַרְצוֹתֵינוּ), in a place where there is an arenda [leaseholding estate] (בְּמָקוֹם שֶׁיֵּשׁ אַרֶנְדָּא), they perform labor through gentiles (הֵם עוֹשִׂים מְלָאכָה עַל יְדֵי גּוֹיִים), namely, to brew beer (דְּהַיְינוּ לְבַשֵּׁל שֵׁכָר), and to distill strong liquor (וְלִשְׂרֹף יַיִן שָׂרָף), on Shabbat (בְּשַׁבָּת), in the houses of Israelites (בְּבָתֵּיהֶם שֶׁל יִשְׂרָאֵל). And they have adopted a permissive practice in this matter (וְנָהֲגוּ הֶתֵּר בָּזֶה), saying (בְּאָמְרָם), that they are servants of the nobleman (שֶׁהֵם מְשָׁרְתֵי הַשַּׂר), and are compelled to do this because of the ways of peace (וּמֻכְרָחִים לַעֲשׂוֹת זֶה מִפְּנֵי דַּרְכֵי שָׁלוֹם).

And behold, fires are continually found, because of our sins (וְהִנֵּה הַדְּלֵקָה מְצוּיָה בַּעֲוֹנוֹתֵינוּ תָּמִיד), because of the sin of desecration of Shabbat (מִפְּנֵי עֲוֹן חִלּוּל שַׁבָּת), but one who observes Shabbat properly (אֲבָל שׁוֹמֵר שַׁבָּת כָּרָאוּי), the Holy One, blessed be He, forgives him on the day of Shabbat (הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹחֵל לוֹ בְּיוֹם שַׁבָּת), and the word “from profaning it” does not apply to the person (וְלֹא שֶׁמִּלַּת מֵחַלְּלוֹ עַל הָאָדָם), but rather to the Shabbat itself (אֶלָּא עַל הַשַּׁבָּת עַצְמוֹ), and the word Shabbat draws itself and another with it (וּמִלַּת שַׁבָּת מוֹשֶׁכֶת עַצְמָהּ וְאַחֶרֶת עִמָּהּ), meaning to say (רָצָה לוֹמַר), one who observes it (שׁוֹמֵר), Shabbat, it is forgiven to him (שַׁבָּת מָחוּל לוֹ), and likewise (וְגַם כֵּן), Shabbat is forgiven to him (שַׁבָּת מָחוּל לוֹ).

And therefore our Rabbis of blessed memory said (וְלָכֵן אָמְרוּ רַזַ״ל), “If only Israel had observed two Shabbatot, they would immediately be redeemed” (אִלְמָלֵא שָׁמְרוּ יִשְׂרָאֵל ב׳ שַׁבָּתוֹת מִיָּד הָיוּ נִגְאָלִין) (Shabbat 118b). And two Shabbatot means (וּב׳ שַׁבָּתוֹת הַיְנוּ), the Shabbat of the eve of Shabbat (שַׁבָּת דְּמַעֲלֵי שַׁבָּתָא), concerning which it is said (שֶׁעָלָיו נֶאֱמַר): “Guard the day of Shabbat to sanctify it” (שָׁמוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ) (Deuteronomy 5:12), and she is the female, Shabbat Malka [the Sabbath Queen] (וְהִיא הַנְּקֵבָה שַׁבָּת מַלְכְתָּא), and the second is the Shabbat of the day itself (וְהַב׳ שַׁבָּתָא דְּיוֹמָא), concerning which it is said (שֶׁעָלָיו נֶאֱמַר): “Remember the day of Shabbat” (זָכוֹר אֶת יוֹם הַשַּׁבָּת) (Exodus 20:8).

Concerning which it is said (שֶׁעָלָיו נֶאֱמַר): “Remember the day of Shabbat” (זָכוֹר אֶת יוֹם הַשַּׁבָּת) (Exodus 20:8). Meaning to say (רָצָה לוֹמַר), that he is Ze’ir Anpin (שֶׁהוּא ז״א), who is called the attribute of Day (הַנִּקְרָא מִדַּת יוֹם), joining the night with himself (הַמְחַבֵּר הַלַּיְלָה עִמּוֹ), and therefore we say (וְלָכֵן אָנוּ אוֹמְרִים): “And there was evening and there was morning, the sixth day. And the heavens and the earth were completed” (וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם הַשִּׁשִּׁי. וַיְכֻלּוּ) (Genesis 1:31–2:1), to join the attribute of Night with Day (לְחַבֵּר מִדַּת לַיְלָה בְּיוֹם), that they should be one day (לִהְיוֹתָם יוֹם אֶחָד), as it is written (דִּכְתִיב): “And there was evening and there was morning, one day” (וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד) (Genesis 1:5). It follows that Ze’ir Anpin and Nukvah (נִמְצָא זו״ן), [when they are] joined together ([כְּשֶׁהֵם] מְחֻבָּרִים), are called one day (נִקְרָאִים יוֹם אֶחָד), and they are two Shabbatot (וְהֵם ב׳ שַׁבָּתוֹת), the upper Shabbat and the lower Shabbat (שַׁבָּת הָעֶלְיוֹן וְשַׁבָּת תַּחְתּוֹן), namely (דְּהַיְינוּ), the night of Shabbat, Shabbat Malka [the Sabbath Queen] (לֵיל שַׁבָּת מַלְכְתָּא), the Nukvah of Ze’ir Anpin (נוּקְבָא דְז״א), the day of Shabbat, Ze’ir Anpin (יוֹם שַׁבָּת ז״א), the upper Shabbat (שַׁבָּת עִילָאָה), he is the bridegroom (הוּא הֶחָתָן), who joins himself with the bride (הַמְזַוֵּג עַצְמוֹ עִם הַכַּלָּה). And they invite Atika Kadisha [the Holy Ancient One] to them (וּמְזַמְּנִין אֲלֵיהֶם עַתִּיקָא קַדִּישָׁא), to dine with them at the three meals of Shabbat (לִסְעוֹד עִמָּהֶם הַג׳ סְעוּדוֹת דְּשַׁבָּת), and therefore we say (וְלָכֵן אָנוּ אוֹמְרִים): “Prepare the meal ... for behold, the King and the Matronita and Atika Kadisha are coming to dine with her” (אַתְקִינוּ סְעוּדָתָא... דְּהָא מַלְכָּא וּמַטְרוֹנִיתָא וְעַתִּיקָא קַדִּישָׁא אָתְיָין לְסַעֲדָא בַּהֲדָהּ), to the God, Hashem has illuminated us with His holy Torah (אֵל י״י וַיָּאֶר לָנוּ בְּתוֹרָתוֹ הַקְּדוֹשָׁה), let Yaakov rejoice, let Yisrael be glad (יָגֵל יַעֲקֹב יִשְׂמַח יִשְׂרָאֵל), blessed is Hashem forever, Amen (בָּרוּךְ י״י לְעוֹלָם אָמֵן), blessed is Hashem forever, Amen and Amen (יִתְבָּרַךְ י״י לְעוֹלָם אָמֵן וְאָמֵן).