Daf 93b (דַּף צ״ג ע״ב)

Come and see (תָּא חֲזֵי), “And Elohim called the light Day, and to the darkness He called Night” (וַיִקְרָא אֱלֹהִים לָאוֹר יוֹם וְלַחֹשֶךְ קָרָא לָיְלָה) (Bereshit 1). Behold, we have learned: “Let there be light” - light which already existed (הָא תָּנֵינָן, יְהִי אוֹר, אוֹר דִּכְבַר הֲוָה). And here, if you say the light is Day alone (וְהָכָא, אִי תֵּימָא אוֹר דְּאִיהוּ יוֹם בִּלְחוֹדוֹי), then it says again: “And to the darkness He called Night” (הָדַר וְאָמַר וְלַחֹשֶךְ קָרָא לָיְלָה). If you say each one is separate, then it says again: “And there was evening and there was morning, one day” (אִי תֵּימָא כָּל חַד בִּלְחוֹדוֹי, הָדַר וְאָמַר וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד). For night does not exist without day, and day does not exist without night, and it is not called “one” except in a single Zivug (דְּלַיְלָה לֵית בְּלָא יוֹם, וְלֵית יוֹם בְּלָא לַיְלָה, וְלָא אִקְרֵי אֶחָד, אֶלָּא בְּזִוּוּגָא חַד). And Kudsha Berikh Hu and Kenesset Yisrael are called one, and this without that is not called one (וְקוּדְשָׁא בְּרִיךְ הוּא וּכְנֶסֶת יִשְׂרָאֵל אִקְרֵי אֶחָד, וְדָא בְּלָא דָּא לָא אִקְרֵי אֶחָד).

Come and see (תָּא חֲזֵי), because Kenesset Yisrael is now in exile, as it were, it is not called “one” (בְּגִין דִּכְנֶסֶת יִשְׂרָאֵל הַשְׁתָּא בְּגָלוּתָא, כִּבְיָכוֹל לָא אִקְרֵי אֶחָד). And when will it be called “one”? When Yisrael go out from exile, and Kenesset Yisrael returns to her place, to be joined in Zivug with Kudsha Berikh Hu. This is what is written: “On that day Hashem shall be one and His Name one” (וְאֵימָתַי אִקְרֵי אֶחָד. בְּשַׁעֲתָא דְּיִפְּקוּן יִשְׂרָאֵל מִן גָּלוּתָא, וּכְנֶסֶת יִשְׂרָאֵל אַהֲדְרַת לְאַתְרָהָא, לְאִזְדַּוְּוגָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, הֲדָא הוּא דִכְתִיב, בַּיּוֹם הַהוּא יִהְיֶה יְיָ' אֶחָד וּשְׁמוֹ אֶחָד) (Zechariah 14). (Because of this it is written: “And there was evening and there was morning, one day”) (בגין כך ויהי ערב ויהי בקר יום אחד). And this without that is not called one (וְדָא בְּלָא דָּא לָא אִקְרֵי אֶחָד).

Come and see (תָּא חֲזֵי), “The appointed times of Hashem which you shall proclaim, etc.” (מוֹעֲדֵי יְיָ' אֲשֶׁר תִּקְרְאוּ וְגוֹ') (Leviticus 23). To designate all into one place, and that all be found in wholeness, in the secret of one (לְזַמְּנָא כֹּלָּא לַאֲתַר חַד, וּלְאִשְׁתַּכְּחָא כֹּלָּא בִּשְׁלִימוּ, בְּרָזָא דְּאֶחָד). And that Yisrael should be below in one Zivug, “one nation in the earth” (וּלְמֶהֱוִי יִשְׂרָאֵל [בזווגא חדא] לְתַתָּא גּוֹי אֶחָד בָּאָרֶץ) (II Samuel 7). It is fitting: Kudsha Berikh Hu with Kenesset Yisrael are called “one”; Yisrael below, who are destined to be in the likeness of above - by what are they called “one”? (תִּינַח קוּדְשָׁא בְּרִיךְ הוּא בִּכְנֶסֶת יִשְׂרָאֵל דְּאִקְרֵי אֶחָד, יִשְׂרָאֵל לְתַתָּא דְּאִינּוּן זְמִינִין כְּגַוְונָא דִּלְעֵילָּא, בְּמָה יִקְרוּן אֶחָד). Rather, in Yerushalayim below, Yisrael are called one (אֶלָּא, בִּיְרוּשָׁלַיִם דִּלְתַתָּא, יִקְרוּן יִשְׂרָאֵל אֶחָד). From where do we know this? (מְנָא לָן) For it is written: “One nation in the earth” (דִּכְתִּיב, גּוֹי אֶחָד בָּאָרֶץ) (II Samuel 7). Surely, in the earth they are one nation, with her they are called one, but not they alone (וַדַּאי, בָּאָרֶץ הֵם גּוֹי אֶחָד, עִמָּהּ אִקְרוּן אֶחָד, וְלָא אִינּוּן בִּלְחוֹדַיְיהוּ). For behold, “And who is like Your people Yisrael, one nation” would have been enough, but they are not called one except in the earth, in the Zivug of this earth in the likeness of above (דְּהָא וּמִי כְעַמְּךָ יִשְׂרָאֵל גּוֹי אֶחָד סַגֵּי לֵיהּ, אֲבָל לָא אִקְרוּן אֶחָד, אֶלָּא בָּאָרֶץ, בְּזִוּוּגָא דְּהַאי אֶרֶץ כְּגַוְונָא דִּלְעֵילָא). And because of this, all is bound one with the other in one Zivug. Happy is the portion of Yisrael (וּבְגִין כַּךְ, כֹּלָא קָשִׁיר דָּא בְּדָא בְּזִווּגָא חֲדָא, זַכָּאָה חוּלְקֵיהוֹן דְּיִשְׂרָאֵל). “Six days shall work be done” is said, and behold it has been established p1-6(שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה אִתְּמַר, וְהָא אוּקְמוּהָ).

“These are the appointed times of Hashem, holy convocations, which you shall proclaim in their appointed time” (אֵלֶּה מוֹעֲדֵי יְיָ' מִקְרָאֵי קֹדֶשׁ אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם) (Leviticus 23). Rabbi Yitzchak opened (רִבִּי יִצְחָק פָּתַח): “To You said my heart: Seek My face - Your face, Hashem, I seek” (לְךָ אָמַר לִבִּי בַּקְּשׁוּ פָנָי אֶת פָּנֶיךָ יְיָ' אֲבַקֵּשׁ) (Psalms 27). This verse, my friends have established in several places (הַאי קְרָא אוּקְמוּהָ חַבְרַיָּיא בְּכַמָּה אֲתַר). But this verse is thus said: “To You said my heart” - King David said this on account of Kenesset Yisrael, to meet the Holy King (אֲבָל הַאי קְרָא הָכִי אִתְּמַר, לְךָ אָמַר לִבִּי, דָּוִד מַלְכָּא אָמַר דָּא בְּגִין כְּנֶסֶת יִשְׂרָאֵל, לָקֳבֵל מַלְכָּא קַדִּישָׁא). And what did he say? “To You said my heart” - for Your sake my heart said to the Children of the world, and my heart warned them. For it clings to Him, for this, for the sake of the Supernal King, he said it (וּמַאי אָמַר. לְךָ אָמַר לִבִּי, בְּגִינָךְ אָמַר לִבִּי לִבְנֵי עָלְמָא, וְאַזְהַר לוֹן לִבִּי. דְּאִיהוּ אָחִיד בֵּיהּ, דְּדָא בְּגִין מַלְכָּא עִלָּאָה אָמַר). “Seek My face” - these are the crowns of the King, which He grasps, and they are in Him. They are His Name, and He and His Name are one (בַּקְּשׁוּ פָנָי, אִלֵּין עִטְרֵי מַלְכָּא, דְּאִיהוּ אָחִיד בְּהוּ, וְאִינּוּן בֵּיהּ. אִינּוּן שְׁמֵיהּ, וְאִיהוּ וּשְׁמֵיהּ, מִלָּה חֲדָא הוּא). Because of this David said: “Your face, Hashem, I seek,” as you say: “Seek Hashem and His strength, seek His face always” (בְּגִין כַּךְ אָמַר דָּוִד אֶת פָּנֶיךָ יְיָ' אֲבַקֵּשׁ, כְּמָה דְאַתְּ אָמֵר, דִּרְשׁוּ יְיָ' וְעֻזּוֹ בַּקְּשׁוּ פָנָיו תָּמִיד) (Psalms 105).

Come and see (תָּא חֲזֵי): it is fitting for David the King to speak song on account of Knesset Yisrael [Assembly of Israel], more than all the inhabitants of the world (יָאוּת הוּא דָּוִד מַלְכָּא לְמֵימַר שִׁירָתָא בְּגִין כְּנֶסֶת יִשְׂרָאֵל, יַתִּיר מִכָּל בְּנֵי עָלְמָא), and to speak the words of Knesset Yisrael [Assembly of Israel] to the King (וּלְמֵימָר מִלֵּי דִּכְנֶסֶת יִשְׂרָאֵל לְמַלְכָּא), because he is bound to her (בְּגִין דְּאִיהוּ אָחִיד בָּהּ). Another matter (דָּבָר אַחֵר): “To You my heart says: ‘Seek My face’” (לְךָ אָמַר לִבִּי בַּקְּשׁוּ פָנָי). For Your sake, my heart says to the inhabitants of the world, “Seek” (בְּגִינָךְ אָמַר לִבִּי לִבְנֵי עָלְמָא, בַּקְּשׁוּ). Some say: “Your face, Hashem, I seek” (ס״א אֶת פָּנֶיךָ יְיָ' אֲבַקֵּשׁ). “My face”—these are the appointed times and the festivals (פָנָי אִלֵּין זִמְנַיָּיא וְחַגַיָיא), for all of them are invited to that place called Kodesh [Holiness] (דְּכֻלְּהוּ זַמִּין לְהוֹן לַאֲתַר דְּאִקְרֵי קֹדֶשׁ), in order to crown them, each and every one on its day, each and every one in its time (בְּגִין לְעַטְרָא לוֹן, כָּל חַד וְחַד בְּיוֹמֵיהּ, כָּל חַד וְחַד בִּזְמַנֵיהּ). And all of them draw from that depth of depths (וְיִשְׁאַבוּן כֻּלְּהוּ מֵהַהוּא עֲמִיקָא דַּעֲמִיקְתָא), from which rivers and springs flow forth (דְּנַחֲלִין וּמַבּוּעִין נָפְקִין מִנֵּיהּ). Because of this it is written (בְּגִין כַּךְ כְּתִיב): “Mikra’ei Kodesh [holy convocations]” (מִקְרָאֵי קֹדֶשׁ)—they are invited to that place called Kodesh [Holiness] (זְמִינִין אִינּוּן לְהַהוּא אֲתַר דְּאִקְרֵי קֹדֶשׁ), to be crowned in it (לְאִתְעַטְּרָא בֵּיהּ), and to be satisfied in it (וּלְאִשְׁתַּאֲבָא בֵּיהּ), so that all of them may be sanctified as one (בְּגִין דְּיִתְקַדְּשׁוּן כֻּלְהוֹן כַּחֲדָא), and joy may be found in them (וְיִשְׁתְּכַח בְּהוּ חֶדְוָותָא).

Rabbi Abba said (רִבִּי אַבָּא אָמַר): “Mikra’ei Kodesh [holy convocations]”—those invited to holiness (מִקְרָאֵי קֹדֶשׁ: זְמִינִין דְּקֹדֶשׁ). And from these invitations are invitations from the river that flows forth (וְכַד מֵהַאי זְמִינִין, זְמִינִין מִן נַחֲלָא דְּנַגִּיד וְנָפִיק). It is like a king who invites people to his banquet (לְמַלְכָּא דְּזַמִּין בְּנֵי נָשָׁא לִסְעוּדָתֵיהּ): he arranges before them every kind of food in the world (אַעְטָּר קָמַיְיהוּ מִכָּל זִינֵי מֵיכְלָא דְּעָלְמָא), and opens for them barrels of wine, pleasing in fragrance and pleasing to drink (אַפְּתַּח לְהוּ גַּרְבֵּי חַמְרָא, שַׁפִּיר בְּרֵיחָא, שַׁפִּיר לְמִשְׁתְּיָיא).

For so it is fitting: one who is invited to eat and drink is invited with goodness (דְּהָכִי אִתְחֲזֵי, מַאן דִּמְזַמִּין לְמֵיכְלָא וּלְמִשְׁתְּיָיא זַמִּין). So too are the holy convocations: since they are invited to the banquet of the King, they are invited to the good wine, well-guarded (כַּךְ מִקְרָאֵי קֹדֶשׁ, כֵּיוָן דְּאִינּוּן זְמִינִין לִסְעוּדָתָא דְּמַלְכָּא, זְמִינִין אִינּוּן לְחַמְרָא טַב וְשַׁפִּיר דְּמִנְטְרָא). As you say: “For Your love is better than wine” (כַּמָּה דְּאַת אָמֵר, כִּי טוֹבִים דּוֹדֶיךָ מִיָּיִן) (Song of Songs 1). And for this it is written: “Holy convocations” (וְעַל דָּא מִקְרָאֵי קֹדֶשׁ כְּתִיב). “Which you shall proclaim them in their appointed times” (אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם) (Leviticus 23). It is written: “And men of holiness shall you be to Me” (כְּתִיב, וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי) (Exodus 22). Yisrael below are called “men of holiness” (יִשְׂרָאֵל לְתַתָּא אִקְרוּן אַנְשֵׁי קֹדֶשׁ).

Since they are invited from the supernal holiness, you - men of holiness below - are given the invitation (כֵּיוָן דִּזְמִינִין אִינּוּן מִקֹּדֶשׁ דִּלְעֵילָּא, אַתּוּן אַנְשֵׁי קֹדֶשׁ לְתַתָּא זְמִינָא לְהוּ). Then prepare the banquet and rejoice, for to you it is fitting, because you are called men of holiness (כְּדֵין אַתְקִינוּ סְעוּדָתָא, וְחַדוּ, דְּהָא לְכוּ אִתְחֲזֵי, בְּגִין דְּאַתּוּן אִתְקְרוּן אַנְשֵׁי קֹדֶשׁ). And let them all be invited on every side of holiness, above and below (וְיֵהוֹן כֻּלְּהוּ זְמִינִין בְּכָל סִטְרִין דְּקֹדֶשׁ לְעֵילָּא וְתַתָּא). Another matter (דָּבָר אַחֵר) - “These are the appointed times of Hashem” (אֵלֶּה מוֹעֲדֵי יְיָ׳) (Leviticus 23). What are the appointed times of Hashem? (מַהוּ מוֹעֲדֵי יְיָ׳).

Rabbi Shim‘on said: they are from Hashem (רַבִּי שִׁמְעוֹן אָמַר, מֵיְיָ׳ אִינּוּן). In Him they are bound from below to above, and from above to below (דְּבֵיהּ אִתְקָשָּׁרוּ מִתַתָּא לְעֵילָּא, וּמֵעֵילָּא לְתַתָּא), all of them are connected in Him and crowned (כֻּלְּהוּ בֵּיהּ מִתְקַשְּׁרָן, וּמִתְעַטְּרָן), some say: and adorned (ס״א וּמִתְעַתְּדָן), some say: and unified (נ״א וּמִתְאַחֲדָן), all of them (כֻּלְּהוּ), to be bound as one bond in the bond of the King (לְאִתְקַשְּׁרָא קִשְׁרָא חַד בְּקִשְׁרָא דְּמַלְכָּא). What is the reason? (מַאי טַעֲמָא). Because the King inherits from Abba and from Imma (כְּמָה דְּמַלְכָּא יָרִית לְאַבָּא וּלְאִימָּא), and holds fast to that holiness (וְאָחִיד בְּהַהוּא קֹדֶשׁ), and is crowned with them (וְאִתְעַטָּר בְּהוּ). Therefore (בגין כַּךְ) all those who are bound in the King (כָּל אִינּוּן דַּאֲחִידָן בֵּיהּ בְּמַלְכָּא) must be summoned into that supernal place which is called holiness (בַּעְיָין לְאִזְדַמְּנָא בְּהַהוּא אֲתַר עִלָּאָה דְּאִקְרֵי קֹדֶשׁ), so that all may be united as one with the King (בְּגִין דְּיִתְאַחֲדוּ כֻּלְּהוּ כַּחֲדָא לְמַלְכָּא). And for this reason they are called the appointed times of Hashem (וְעַל דָּא מוֹעֲדֵי יְיָ׳ אִקְרֵי), and afterwards holy convocations (וּלְבָתַר מִקְרָאֵי קֹדֶשׁ), for in them the King is crowned (דְּהָא בְּהוּ אִתְעֲטָּר בְּמַלְכָּא).

“As you shall proclaim them in their appointed time” (אֲשֶׁר תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם). There are two portions that Israel has in them (תְּרֵין חוּלָקִין אִית לְיִשְׂרָאֵל בְּהוּ). If from the side of the King (אִי מִסִּטְרָא דְּמַלְכָּא), there is a supernal portion for Israel in Him (חוּלָקָא עִלָּאָה אִית לְיִשְׂרָאֵל בֵּיהּ), as it is written (דִּכְתִּיב), “But you who cleave to Hashem your God” (וְאַתֶּם הַדְּבֵקִים בַּיְיָ׳ אֱלֹהֵיכֶם וְגוֹ׳) (Deuteronomy 4), and (וְדִכְתִּיב) “For the portion of Hashem is His people” (כִּי חֵלֶק יְיָ׳ עַמּוֹ) (Deuteronomy 32). And if from the supernal side of holiness (וְאִי מִסִּטְרָא עִלָּאָה דְּקֹדֶשׁ), there is a supernal portion for Israel in Him (חוּלָקָא עִלָּאָה אִית לְיִשְׂרָאֵל בֵּיהּ), as it is written (דִּכְתִּיב), “And men of holiness shall you be to Me” (וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי), and it is written (וּכְתִיב), “Israel is holiness to Hashem” (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ׳) (Jeremiah 2). Therefore (וְעַל דָּא) it is fitting to appoint them (לְכוּ אִתְחֲזֵי לְזַמְּנָא לְהוּ), and to establish before them joy and feasting and to rejoice in them (וּלְתַקְּנָא קַמַּיְיהוּ חֶדְוָותָא וּסְעוּדָתָא וּלְמֵחדֵי בְּהוּ). And whoever invites another (וּמַאן דִּמְזַמֵּן לְאָחֳרָא), some say: to the road (ס״א לְאָרְחָא), needs to show him joy (בָּעֵי לְאַחֲזָאָה לֵיהּ חֵידוּ), and a shining face, to crown - some say: to guard (וְאַנְפִּין נְהִירִין לְעַטְּרָא, נ״א לְנַטְּרָא) - the way of that guest (אוֹרְחֵיהּ דְּהַהוּא אוּשְׁפִּיזָא). For the King who invites a precious guest (לְמַלְכָּא דְּזַמִּין אוּשְׁפִּיזָא יַקִּירָא), said to the children of His palace (אָמַר לִבְנֵי הֵיכָלֵיהּ): All the other days, each of you is in his house (כָּל שְׁאָר יוֹמִין הֲוִיתוּן כָּל חַד וְחַד בְּבֵיתֵיהּ), this one doing his work (דָּא עָבִיד עֲבִידְתֵיהּ), this one going with his trade (וְדָא אָזִיל בִּסְחוֹרָתֵיהּ), and this one going into his field (וְדָא אָזִיל בְּחַקְלֵיהּ). But on that day of Mine (בַּר הַהוּא יוֹמָא דִּילִי), when you are all awakened (דְּכֻלְכוֹן מִתְעָרִין), some say: made ready (ס״א מִתְעַתְּדִי), in My joy (בְּחֶדְוָותָא דִּילִי), now I have invited a supernal and precious guest (הַשְׁתָּא זְמִינִית אוּשְׁפִּיזָא עִלָּאָה וְיַקִּירָא). I do not want you to busy yourselves with work (לָא בָּעֵינָא דְּתִשְׁתַּדְּלוּן בַּעֲבִידְתָא), nor with commerce (וְלָא בִּסְחוֹרָתָא), nor with speech of worldly matters (וְלָא בְּמַדְבְּרֵי), but all of you be assembled (אֶלָּא כֻּלְכוּ אִזְדְּמָנוּ), in the likeness of that day of Mine (כְּגַוְונָא דְּהַהוּא יוֹמָא דִּילִי), and prepare yourselves to receive that guest (וְאַתְקִינוּ גַּרְמַיְיכוּ לְקַבְּלָא לְהַהוּא אוּשְׁפִּיזָא), with shining faces, with joy, with praise (בְּאַנְפִּין נְהִירִין, בְּחֶדְוָותָא, בְּתוּשְׁבַּחְתָּא). Prepare for him a precious banquet (אַתְקִינוּ לֵיהּ סְעוּדָתָא יַקִּירָא), so that My invitation may be complete on all sides (בְּגִין דִּיהֵא זְמִינִי דִּילִי בְּכָל סִטְרִין). Thus said Kudsha Berikh Hu to Yisrael (כַּךְ אָמַר קוּדְשָׁא בְּרִיךְ הוּא לְיִשְׂרָאֵל): My children (בָּנַי), all the other days you are occupied with work and with commerce (כָּל שְׁאָר יוֹמִין אַתּוּן מִשְׁתַּדְּלֵי בַּעֲבִידְתָא בִּסְחוֹרָתָא), except for that day of Mine (בַּר הַהוּא יוֹמָא דִּילִי). Now a supernal and precious guest I have invited (הַשְׁתָּא אוּשְׁפִּיזָא עִלָּאָה וְיַקִּירָא זְמִינִית), you must receive him (אַתּוּן קַבִּילוּ לֵיהּ), with shining faces (בְּאַנְפִּין נְהִירִין). Invite him (זָמִינוּ לֵיהּ), prepare for him supernal banquets (אַתְקִינוּ לֵיהּ סְעוּדָתֵי עִלָּאֵי), arrange the tables (פָּתוֹרֵי מְסַדְּרָן), in the likeness of that day of Mine (כְּגַוְונָא דְּהַהוּא יוֹמָא דִּילִי). Therefore you shall proclaim them in their appointed time (בְּגִין כָּךְ תִּקְרְאוּ אוֹתָם בְּמוֹעֲדָם).

Come and see (תָּא חֲזֵי): At the time when Yisrael below rejoices in these festivals (בְּשַׁעֲתָא דְּיִשְׂרָאֵל לְתַתָּא חֲדָאן בְּהָנֵי מוֹעֲדַיָּא), and utter praise to Kudsha Berikh Hu (וּמְשַׁבְּחִין שְׁבָחָא לְּקוּדְשָׁא בְּרִיךְ הוּא), and arrange the tables (מְסַדְּרִין פָּתוֹרֵי), and prepare themselves in garments of honor (מְתַקְּנֵי גַּרְמַיְיהוּ בְּמָאנֵי יְקָר), the supernal angels say (מַלְאֲכֵי עִלָּאֵי אַמְרִין): What is the nature of Yisrael in this? (מַה טִיבָן דְּיִשְׂרָאֵל בְּכַךְ). Kudsha Berikh Hu says (קוּדְשָׁא בְּרִיךְ הוּא אָמַר): A supernal guest is theirs on this day (אוּשְׁפִּיזָא עִלָּאָה אִית לוֹן יוֹמָא דָּא). They say: But is it not Yours, from that place called Holiness? (אַמְרֵי וְלָאו דִּילָךְ הוּא, מֵהַהוּא אֲתַר דְּאִקְרֵי קֹדֶשׁ). He says to them (אָמַר לוֹן): And are not Yisrael holiness? (וְכִי יִשְׂרָאֵל לָאו קֹדֶשׁ נִינְהוּ), and called holiness? (וְאִקְרוּן קֹדֶשׁ). To them it is fitting to appoint My guest (לוֹן אִתְחֲזֵי לְזַמְּנָא אוּשְׁפִּיזָא דִּילִי): One from My side, for they cleave to Me (חַד מִסִּטְרָא דִּילִי, דְּהָא אִינּוּן דְּבֵקִים בִּי). And one from the side of holiness (וְחַד מִסִּטְרָא דְּקֹדֶשׁ), as it is written (דִּכְתִּיב): “Israel is holiness to Hashem” (קֹדֶשׁ יִשְׂרָאֵל לַיְיָ׳) (Jeremiah 2). Since Yisrael are called holiness (הוֹאִיל וְיִשְׂרָאֵל אִקְרוּן קֹדֶשׁ), the guest is truly theirs (אוּשְׁפִּיזָא דִּלְהוֹן הוּא וַדַּאי). Because the invitation of this guest is from holiness (בְּגִין דִּזְמִינוּ דְּהַאי אוּשְׁפִּיזָא מִקֹּדֶשׁ הוּא), as it is written: “Holy convocations” (דִּכְתִּיב מִקְרָאֵי קֹדֶשׁ). All of them opened and said (פָּתְחוּ כֻּלְּהוּ וְאָמְרוּ): “Happy is the people that it is thus for them” (אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ) (Psalms 144).

Three there are that are invited from holiness, and no more (תְּלָתָא אִינּוּן זְמִינִין מִקֹּדֶשׁ, וְלָא יוֹתֵר): The Festival of Matzot (חַג הַמַּצּוֹת), the Festival of Weeks (וְחַג הַשָּׁבוּעוֹת), and the Festival of Sukkot (וְחַג הַסּוּכּוֹת). Rabbi Abba said to him (אָמַר לֵיהּ רִבִּי אַבָּא): And is not Shabbat an invited holiness? (וְכִי שַׁבָּת לָאו מִקֹּדֶשׁ הוּא זַמִּין). He said to him (אָמַר לֵיהּ): No. In two aspects (לָאו, בִּתְרֵי סִטְרִין). One, that it is truly called holiness (חַד, דְּהוּא וַדַּאי קֹדֶשׁ אִקְרֵי), as it is written (דִּכְתִּיב): “You shall keep the Shabbat, for it is holy to you” (וּשְׁמַרְתֶּם אֶת הַשַּׁבָּת כִּי קֹדֶשׁ הִיא לָכֶם) (Exodus 31). And one, that Shabbat is not an invitation (וְחַד, דְּשַׁבָּת לָאו זַמִּין הוּא), for it is surely its inheritance (דְּהָא יְרוּתָא דִּילֵיהּ הוּא וַדַּאי). The inheritance of holiness it has inherited (יְרוּתָא דְּקֹדֶשׁ הוּא יָרִית), and not an invitation (וְלָאו זְמִינִי). And for this reason all the festivals are invited in holiness (וְעַל דָּא כֻּלְּהוֹן זְמִינִין בַּקֹּדֶשׁ), and are bound with Shabbat (וּמִתְקַשְּׁרָן בְּשַׁבָּת), and are crowned in it (וּמִתְעַטְּרָן בֵּיהּ). In this, the seventh day is crowned in it (בְּהַאי, יוֹמָא שְׁבִיעָאָה אִתְעֲטָּר בֵּיהּ). And for this reason Shabbat is not an invitation (וְעַל דָּא שַׁבָּת לָאו זַמִּין הוּא).