Daf 135b (דַּף קל״ה ע״ב)

The secret of Shabbat - this is Shabbat (רָזָא דְּשַׁבָּת, אִיהִי שַׁבָּת), which is united in the secret of Echad (דְּאִתְאַחֲדָא בְּרָזָא דְּאֶחָ״ד), to rest upon it the secret of One (לְמִשְׁרֵי עֲלָהּ רָזָא דְּאֶחָד). The prayer of the eve of Shabbat (צְלוֹתָא דְּמַעֲלֵי שַׁבְּתָא), for in it the precious holy Throne is united in the mystery of One (דְּהָא אִתְאַחֲדַת כּוּרְסְיָיא יַקִּירָא קַדִּישָׁא, בְּרָזָא דְּאֶחָ״ד), and is prepared that the supernal holy King may rest upon it (וְאִתְתַּקָּנַת לְמִשְׁרֵי עֲלָהּ מַלְכָּא קַדִּישָׁא עִלָּאָה).

When Shabbat enters (כַּד עַיֵיל שַׁבְּתָא), she is united and separated from the Sitra achra (אִיהִי אִתְיַחֲדַת וְאִתְפַּרְשַׁת מִסִּטְרָא אַחֲרָא), and all judgments pass away from her (וְכָל דִּינִין מִתְעַבְּרִין מִינָהּ). And she remains in the union of the holy light (וְאִיהִי אִשְׁתְּאָרַת בְּיִחוּדָא דִּנְהִירוּ קַדִּישָׁא), and is crowned with many crowns toward the supernal King (וְאִתְעַטְּרַת בְּכַמָּה עִטְרִין לְגַבֵּי מַלְכָּא קַדִּישָׁא). And all masters of wrath and lords of judgment flee (וְכָל שׁוּלְטָנִי רוּגְזִין וּמָארֵי דְּדִינָא כֻּלְּהוּ עַרְקִין) - some say: and they are removed from her (נ״א: וְאִתְעַבְּרוּ מִינָהּ) - and there is no other dominion in all the worlds (וְלֵית שׁוּלְטָנוּ אַחֲרָא בְּכֻלְּהוּ עָלְמִין).

Her face shines with supernal light (וְאַנְפָּהָא נְהִירִין בִּנְהִירוּ עִלָּאָה), and she is crowned below in the holy people (וְאִתְעַטְּרַת לְתַתָּא בְּעַמָּא קַדִּישָׁא), and all are crowned with new souls (וְכֻלְּהוּ מִתְעַטְּרִן בְּנִשְׁמָתִין חַדְתִּין). Then the service of prayer begins, to bless her with joy (כְּדֵין שֵׁירוּתָא דִּצְלוֹתָא, לְבָרְכָא לָהּ בְּחֶדְוָה), in the shining of faces, and to say: Bless Hashem who is blessed (בִּנְהִירוּ דְּאַנְפִּין, וְלוֹמַר בָּרְכוּ אֶת יְיָ' הַמְבוֹרָךְ). “Et Hashem” precisely (אֶת יְיָ' דַּיְיקָא), to open toward her with blessing (בְּגִין לְמִפְתַּח לְגַבָּהּ בִּבְרָכָה).

And it is forbidden for the holy people to open toward her with verses of judgment (וְאָסִיר לְעַמָּא קַדִישָׁא לְמִפְתַּח לְגַבָּהּ בִּפְסוּקָא דְּדִינָא), such as “And He, being merciful…” etc. (כְּגוֹן וְהוּא רַחוּם וְגוֹ'), because she has been separated from the mystery of the Sitra achra (בְּגִין דְּהָא אִתְפַּרְשַׁת מֵרָזָא דְּסִטְרָא אַחֲרָא), and all masters of judgment have been separated and passed from her (וְכָל מָארֵי דְּדִינִין אִתְפָּרְשׁוּ וְאִתְעַבְּרוּ מִינָהּ).

And whoever arouses this below causes it to be aroused above (וּמַאן דְּאִתְּעַר הַאי לְתַתָּא, גָּרִים לְאַתְעֲרָא הָכִי לְעֵילָּא). And the holy Throne cannot be crowned with the crown of holiness (וְכֻרְסְיָיא קַדִישָׁא לָא יָכְלָא לְאִתְעַטְּרָא בַּעֲטָרָא דִּקְדוּשָּׁה), for whenever they are aroused below, those lords of judgment (דְּכָל זִמְנָא דְּמִתְעָרֵי לְתַתָּא אִינּוּן מָארֵיהוֹן דְּדִינָא), they are removed and go, all of them, to be concealed within the dust of the great abyss (דַּהֲווֹ מִתְעַבְּרִן וַהֲווּ אַזְלֵי כֻּלְּהוּ לְאִתְטַמְּרָא גּוֹ נוּקְבָּא דְּעַפְרָא דִּתְהוֹמָא רַבָּא). All of them return to dwell in their places (כֻּלְּהוּ תַּיְיבִין לְאַשְׁרָאָה בְּדוּכְתַיְיהוּ), and she distances herself (וְאִתְרָחֲקַת), some say: she is pressed (נ״א: וְאִתְדַּחֲקַת), from them, toward the holy place that seeks rest (בְּהוּ אֲתָר קַדִישָׁא דְּבָעָאת נַיְיחָא).

And do not say that this is by itself (וְלָא תֵּימָא דְּדָא אִיהוּ בִּלְחוֹדוֹי), for there is no arousal above to be aroused until Yisrael are aroused below (אֶלָּא לֵית אִתְעָרוּתָא לְעֵילָּא לְאַתְעֲרָא, עַד דְּיִשְׂרָאֵל מִתְעָרֵי לְתַתָּא), as we have established, as it is written (כְּמָה דְּאוּקִימְנָא, דִּכְתִּיב) “At the covered time, on our feast day” (Psalms 81) (בַּכֶּסֶה לְיוֹם חַגֵּנוּ). It does not say “on the feast day” (לְיוֹם חַג לָא כְּתִיב), but “on our feast day” (אֶלָּא לְיוֹם חַגֵּנוּ). And for this reason it is forbidden for the holy people, who are crowned with the holy crowns of souls (וְעַל דָּא אָסִיר לְעַמָּא קַדִישָׁא, דְּקָא מִתְעַטְּרִן בְּעִטְרִין קַדִּישִׁין דְּנִשְׁמָתִין), to arouse rest through arousal of judgment (בְּגִין לְאַתְעֲרָא נַיְיחָא, דְּאִינּוּן יִתְעָרוּן דִּינָא), but only with abundant will and love (אֶלָּא כֻּלְּהוּ בִּרְעוּ וּרְחִימוּ סַגִי), that they may arouse blessings above and below together (דְּיִתְעָרוּן בִּרְכָּאן עֵילָּא וְתַתָּא כַּחֲדָא).

“Bless Hashem” (בָּרְכוּ אֶת יְיָ'). “Et” precisely (אֶת דַּיְיקָא), as we said, this is Shabbat, the eve of Shabbat (כִּדְקָאמְרָן, דָּא שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא) (Bereshit 5b). “Blessed is Hashem, the Blessed One” (בָּרוּךְ יְיָ' הַמְבוֹרָךְ) - this is the outflow of blessings from the Source of Life (דָּא אַפִּיקוּ דְּבִרְכָאן מִמְּקוֹרָא דְּחַיֵּי), the place from which all streams go forth to water all (וַאֲתָר דְּנָפִיק מִנֵּיהּ כָּל שַׁקְיוּ, לְאַשְׁקָאָה לְכֹלָּא). And because it is the Source in the mystery of the letter that stands (וּבְגִין דְּאִיהוּ מְקוֹרָא בְּרָזָא דְּאָת קַיְּימָא), we call Him “the Blessed One” (קָרֵינָן לֵיהּ הַמְבוֹרָךְ). He is the fountain of the well (אִיהוּ מַבּוּעָא דְּבֵירָא). When they reach there, the well is truly filled (כֵיוָן דְּמָטוּ תַּמָּן, הָא וַדַּאי בֵּירָא אִתְמַלְּיָא), for its waters never cease forever (דְּלָא פַּסְקִין מֵימוֹי לְעָלְמִין).

And therefore we do not say “Bless Et Hashem, the Blessed One” (וְעַל דָּא לָא אַמְרֵינָן, בָּרוּךְ אֶת יְיָ' הַמְבוֹרָךְ), but rather “Blessed is Hashem” (אֶלָּא בָּרוּךְ יְיָ'), for were it not that the flow reached there from the supernal Source (דְּאִלְמָלֵא לָא מָטֵי הָתָם נְבִיעוּ מִמְּקוֹרָא עִלָּאָה), the well would not be filled at all (לָא אִתְמַלְּיָא בֵּירָא כְּלָל). And therefore “the Blessed One” - why is He called “the Blessed One”? (וְעַל דָּא הַמְבוֹרָךְ, אֲמַאי אִיהוּ הַמְבוֹרָךְ). Because He completes and provides drink to the world forever (בְּגִין דְּאִיהוּ אַשְׁלִים וְאַשְׁקֵי לְעוֹלָם וָעֶד).

“Forever and ever” (עוֹלָם וָעֶד) - this is Shabbat, the eve of Shabbat (דָּא אִיהוּ שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא). And we fix the blessings in the place that is called “Blessed” (וַאֲנָן תַּקְעִין בִּרְכָּאן בְּאֲתָר דְּאִקְרֵי מְבוֹרָךְ). And when they reach there, all is “forever and ever” (וְכֵיוָן דְּמָטָאן הָתָם, כֻּלְּהוּ לְעוֹלָם וָעֶד). And this is “Blessed is Hashem, the Blessed One” (וְדָא אִיהוּ בָּרוּךְ יְיָ' הַמְבוֹרָךְ). Until here, the blessings have come from the supernal world (עַד הָכָא, מָטוּן בִּרְכָּאן מֵעָלְמָא עִלָּאָה), and all is “forever and ever,” to be blessed and to be given drink, to be made whole as is fitting, filled from all sides (וְכֻלְּהוּ לְעוֹלָם וָעֶד, לְאִתְבָרְכָא וּלְאִתְשָׁקָאָה, וּלְמֶהוֵי שְׁלִים כְּדְקָא יֵאוֹת, מַלְיָא מִכָל סִטְרִין).