Daf 136b (דַּף קל״ו ע״ב)

At midnight on the eve of Shabbat (בְּפַלְגוּת לֵילְיָא דְּמַעֲלֵי שַׁבַּתָּא), when the wise awaken for their service (דְּחַכִּימִין מִתְעֲרִין לְשִׁמּוּשָׁא דִּלְהוֹן), that supernal spirit (הַהוּא רוּחָא עִלָּאָה), with which they are crowned (דְּמִתְעַטְּרָן בֵּיהּ), when the day is sanctified (כַּד יוֹמָא אִתְקַדָּשׁ), at the moment when they are asleep in their beds (בְּשַׁעֲתָא דְּאִינּוּן נַיְימֵי בְּעַרְסַיְיהוּ), and their other souls (וְנִשְׁמָתִין אַחֲרָנִין דִּלְהוֹן) seek to ascend (בָּעָאן לְסַלְּקָא) to behold the glory of the King (לְמֵחמֵי בִּיקָרָא דְּמַלְכָּא), then that supernal spirit (כְּדֵין הַהוּא רוּחַ עִלָּאָה) which descends on the eve of Shabbat (דְּנָחִית בְּמַעֲלֵי שַׁבַּתָּא), takes that soul (נָטִיל הַהִיא נִשְׁמְתָא), and they ascend above (וְסַלְּקִין לְעֵילָּא), and another soul is bathed in the fragrances of the Garden of Eden (וְאִתְסַחְיָא נִשְׁמְתָא אַחֲרָא בְּבוּסְמִין דְּגִנְתָּא דְּעֵדֶן), and there it beholds what it beholds (וְתַמָּן חָמֵי מַה דְּחָמֵי). And when it descends to dwell in its place at midnight (וְכַד נַחְתָּא לְאַשְׁרָאָה בְּדוּכְתָּהָא בְּפַלְגּוּת לֵילְיָא), that soul returns to its place (הַהִיא נִשְׁמְתָא תָּבַאת לְדוּכְתָּהָא). And it is incumbent upon those wise ones to say (וּבָעֵי לְאִינוּן חַכִּימִין לוֹמַר), one verse of arousal (חַד פְּסוּקָא דְּאִתְעָרוּתָא), of that holy supernal spirit that crowns the Shabbat (דְּהַהוּא רוּחָא עִלָּאָה קַדִּישָׁא דְּעָטְרָא דְּשַׁבַּתָּא), such as: (כְּגוֹן), “The spirit of Hashem Elohim is upon me, because Hashem has anointed me to proclaim to the humble,” etc. (Isaiah 61) (רוּחַ יְיָ' אֱלֹהִים עָלַי יַעַן מָשַׁח יְיָ', אוֹתִי לְבַשֵּׂר עֲנָוִים וְגוֹ'). “As they went, they went; and when they stood, they stood; and when they were lifted from the earth,” etc. (Ezekiel 1) (בְּלֶכְתָּם יֵלֵכוּ וּבְעָמְדָם יַעֲמֹדוּ וּבְהִנָּשְׂאָם מֵעַל הָאָרֶץ וְגוֹ'), “wherever the spirit would go, they went,” etc. (אֶל אֲשֶׁר יִהְיֶה שָׁם הָרוּחַ לָלֶכֶת יֵלֵכוּ וְגוֹ'). For they are crowned with that spirit (בְּגִין דְּמִתְעַטְּרָן בְּהַהוּא רוּחָא), in their arousal with the joy of service (בְּאִתְעָרוּתָא דִּלְהוֹן בְּחֶדְוָה דְּשִׁמּוּשָׁא), and let there be a drawing forth of that supernal spirit of Shabbat (וִיְהֵא נְגִידוּ דְּהַהוּא רוּחַ עִלָּאָה דְּשַׁבַּתָּא), in that service of the commandment (בְּהַהוּא שִׁמּוּשָׁא דְּמִצְוָה).

Rabbi Hamnuna Sava (רַב הַמְנוּנָא סָבָא), when he would ascend from the river on the eve of Shabbat (כַּד הֲוָה סָלִיק מִנָּהֲרָא בְּמַעֲלֵי שַׁבַּתָּא), he would sit for a moment (הֲוָה יָתִיב רִגְעָא חֲדָא), and raise his eyes (וְזָקִיף עֵינוֹי), and rejoice (וַהֲוָה חַדֵּי), and say (וַהֲוָה אָמַר), that he was sitting to behold the joy of the supernal angels (דְּהֲוָה יָתִיב לְמֵחֱמֵי חֶדְוָה דְּמַלְאֲכֵי עִלָּאֵי). These ascend (אִלֵּין סַלְּקִין), and these descend (וְאִלֵּין נַחְתִּין). And on every eve of Shabbat (וּבְכָל מַעֲלֵי שַׁבַּתָּא), a man sits in the World of Souls (יָתִיב בַּר נָשׁ בָּעוֹלָם הַנְּשָׁמוֹת).

Happy is he who knows the secrets of his Master (זַכָּאָה אִיהוּ מַאן דְּיָדַע בְּרָזִין דְּמָארֵיהּ). When daylight shines on the day of Shabbat (כַּד נָהִיר יְמָמָא בְּיוֹמָא דְּשַׁבַּתָּא), the ascent of joy ascends (סְלִיקוּ דְּחֶדְוָה סָלִיק) through all the worlds (בְּכֻלְּהוּ עָלְמִין), in tranquility and joy (בְּנַיְיחָא בְּחֶדְוָה). Then (כְּדֵין), “The heavens declare the glory of El, and the firmament tells of His handiwork” (Psalms 19) (הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וּמַעֲשֵׂי יָדָיו מַגִּיד הָרָקִיעַ). Who are the heavens? (מַאן שָׁמַיִם). These heavens (אִלֵּין שָׁמַיִם), within which the supernal Name is revealed (דִּשְׁמָא עִלָּאָה אִתְחָזֵי בְּהוּ), in which the holy Name is inscribed (דִּשְׁמָא קַדִּישָׁא אִתְרְשִׁים בְּהוּ).

“Declare” - what is “declare”? (מְסַפְּרִים, מַאי מְסַפְּרִים), If you say like one telling a story of words (אִי תֵּימָא כְּמַאן דְּמִשְׁתָּעֵי סִפּוּר דְּבָרִים) - not so (לָאו הָכִי). Rather, they shine and sparkle (אֶלָּא דְּנָהֲרִין וּנְצִיצִין), in the sparkling of supernal radiance (בִּנְצִיצוּ דִּנְהוֹרָא עִלָּאָה), and they ascend in the Name (וְסַלְּקִין בִּשְׁמָא), which is encompassed in the Nehiru of supernal completeness (דְּכָלִיל בִּנְהִירוּ דִּשְׁלִימוּ עִלָּאָה). And who is “declare”? (וּמַאן אִיהוּ סִפּוּר) - those who sparkle with the radiance of completeness of the Supernal Book (דְּנַצְּצֵי בִּנְהִירוּ דִּשְׁלִימוּ דְּסֵפֶר עִלָּאָה).

And therefore (וּבְגִין כַּךְ), they ascend in the Complete Name (סַלְּקִין בִּשְׁמָא שְׁלִים), and shine in complete radiance (וְנַהֲרִין בִּנְהִירוּ שְׁלִים), and sparkle in complete brilliance (וְנַצְצֵי בִּנְצִיצוּ שְׁלִים). They sparkle and shine from themselves (אִינְהוּ מְנַצְצֵי וְנַהֲרֵי בְּגַרְמַיְיהוּ), from the radiance of the brilliance of the Supernal Book (מִגּוֹ נְהִירוּ דִּנְצִיצוּ דְּסֵפֶר עִלָּאָה), and they sparkle and shine to every direction (וְנַצְצֵי וְנַהֲרֵי לְכָל סְטָר וּסְטָר), Some say: to every glory and glory (נ״א: לְכָל כָּבוֹד וְכָבוֹד) that cleaves to it (דְּמִתְדַּבְּקָן בֵּיהּ), for from them (דְּהָא מִנַּיְיהוּ), from that brilliance and illumination (מֵהַהוּא סְפִירוּ וּנְהִירוּ), every matter and matter is illuminated (נָהִיר כָּל עִזְקָא וְעִזְקָא), and sparkles in brilliance (וְנָצִיץ בִּנְצִיצוּ), for on this day the heavens are crowned (בְּגִין דִּבְּהַאי יוֹמָא מִתְעַטְּרָן שָׁמַיִם), and ascend in the holy Name (וְסַלְּקִין בִּשְׁמָא קַדִּישָׁא), more than on other days (יַתִּיר מִשְּׁאָר יוֹמִין). And “the work of His hands” (וּמַעֲשֵׂה יָדָיו) - this is the supernal dew (הַהוּא טַלָּא עִלָּאָה), which shines from all concealed directions (דְּנָהִיר מִכָּל סִטְרִין גְּנִיזִין), which is the work of His hands (דְּאִיהוּ מַעֲשֵׂה יָדָיו), and His configuration (וְתִקּוּנָא דִּילֵיהּ), which is arranged on this day more than all other days (דְּמִתַּתְקְנָא בְּיוֹמָא דָּא מִכָּל שְׁאָר יוֹמִין).

“The firmament tells” (מַגִּיד הָרָקִיעַ) - what is “tells”? (מַאי מַגִּיד) It draws and brings down below (מָשִׁיךְ וְנָגִיד לְתַתָּא), from the Head of the King (מֵרֵישָׁא דְּמַלְכָּא), filled from all His sides (מַלְיָא מִכָּל סִטְרוֹי). “The firmament” - that firmament (הָרָקִיעַ, הַהוּא רָקִיעַ), which is the fountain of the well (דְּאִיהוּ מַבּוּעָא דְּבֵירָא). And this is the river that issues from Eden (וְדָא אִיהוּ הַהוּא נָהָר דְּנָפִיק מֵעֵדֶן), and this is what draws and brings downward (וְדָא אִיהוּ דְּנָגִיד וּמָשִׁיךְ לְתַתָּא), the flow of the supernal dew (נְגִידוּ דְּטַלָּא עִלָּאָה), which shines and sparkles in brilliance from all directions (דְּנָהִיר וְנָצִיץ בִּנְצִיצוּ מִכָּל סִטְרִין). And this firmament draws it with a pull of love and desire (וְדָא רָקִיעַ אַנְגִּיד לֵיהּ בִּמְשִׁיכוּ דִּרְחִימוּ וְתִיאוּבְתָּא), to pour the drink of joy (לְאַשְׁקָאָה שַׁקְיוּ דְּחֶדְוָה), on the eve of Shabbat (לְמַעֲלֵי שַׁבַּתָּא). And when that dew of crystal is drawn and brought down (וְכַד נָגִיד וּמָשִׁיךְ הַהוּא טַלָּא דִּבְדוֹלְחָא), all is drawn (כֹּלָּא נָגִיד) - filled and complete with holy letters (וּשְׁלִים בְּאָתְווֹי קַדִּישִׁין), in all those holy paths (בְּכָל אִינּוּן שְׁבִילִין קַדִּישִׁין). Once all is joined within it (כֵיוָן דְּכֹלָּא אִתְחַבָּר בֵּיהּ), a channel is formed through it (אִתְעָבִיד בֵּיהּ אָרְחָא), to pour and to bless below (לְאַשְׁקָאָה וּלְבָרְכָא לְתַתָּא).

Day to day (יוֹם לְיוֹם), day to day (יוֹמָא לְיוֹמָא), and matter to matter (וְעִזְקָא לְעִזְקָא). Now the verse speaks in a particular manner (הַשְׁתָּא מִשְׁתָּעֵי קְרָא בְּאֹרַח פְּרָט), how the heavens declare (הֵיךְ שָׁמַיִם מְסַפְּרִים) and rectify through supernal brilliance and sparkle (וּמְתַקְּנִין בִּסְפִירוּ וּבִנְצִיצוּ עִלָּאָה) for this glory (לְהַאי כָּבוֹד), and how that firmament draws and brings down (וְהֵיךְ נָגִיד וּמָשִׁיךְ הַהוּא רְקִיעָא), the flow of the supernal dew (נְגִידוּ דְּטַלָּא עִלָּאָה). And it says (וְאָמַר): Day to day pours forth speech (יוֹם לְיוֹם יַבִּיעַ אֹמֶר). Day to day (יוֹמָא לְיוֹמָא), and rung to rung (וְדַרְגָּא לְדַרְגָּא), expresses (יְחַוֶּה), Some say: grasps (נ״א: אוֹחֵז) - for this to be included in that (לְאִתְכַּלְּלָא דָּא בְּדָא), and for this to be illuminated from that (וּלְאִתְנָהֲרָא דָּא מִן דָּא), from that brilliance that sparkles and shines in the heavens (מֵהַהוּא סְפִירוּ דִּמְנַצְּצֵי וּמְנַהֲרֵי שָׁמַיִם), for this glory (לְהַאי כָּבוֹד). Pours forth (יַבִּיעַ): as you say (כְּמָה דְאַתְּ אָמֵר), “a spring shall be made”, etc. (מַבָּע אִתְעָבִיד וְגוֹ'). They join this to illuminate from that (אוֹחוּ לְאַנְהֲרָא דָּא מִן דָּא), and to sparkle this from that (וּלְאִתְנַצְּצָא דָּא מִן דָּא), from that brilliance and sparkle (מֵהַהוּא סְפִירוּ וּנְצִיצוּ).

Speech (אֹמֶר): this is the totality of the letters and paths (כְּלָלָא דְּאַתְוָון וּשְׁבִילִין) that emerge from Abba and Imma (דְּנָפְקִין מֵאַבָּא וְאִימָּא), and that head that proceeds from them (וְהַהוּא רֵישָׁא דְּנָפִיק מִנַּיְיהוּ), which is the Firstborn Son (דְּאִיהוּ בְּרָא בּוּכְרָא). Alef: Abba (אָלֶף: אַבָּא). And when it ascends and descends (וְכַד אִיהוּ סָלִיק וְנָחִית), Mem joins with Alef (אִתְחַבְּרַת מ' בַּהֲדֵי א'), and this is Imma (וְאִיהוּ אֵם). Resh: First (ר': רֵישָׁא), Firstborn (בּוּכְרָא). When all the letters join together (כַּד מִתְחַבְּרָן אַתְוָון כֻּלְּהוּ), [then it is called] Speech (אֹמֶר). This is the radiance of Abba and Imma and the Firstborn Son (דָּא נְהִירוּ דְּאַבָּא וְאִימָּא וּבְרָא בּוּכְרָא), and they shine one through the other in one union (וְנָהֲרִין דָּא בְּדָא בְּחִבּוּרָא חֲדָא). It rules on the day of Shabbat (שַׁלְטָא בְּיוֹמָא דְּשַׁבַּתָּא). And for this reason (וְעַל דָּא), all is integrated one with the other (כֹּלָּא אִתְכְּלִיל דָּא בְּדָא), in order to become one (בְּגִין לְמֶהוֵי חַד). And for this reason (וּבְגִין כַּךְ), they join one with the other (אוֹחוּ דָּא בְּדָא), that supreme Speech (הַהוּא אֹמֶר שְׁלִיטוּ עִלָּאָה), to make all into one (לְמֶהֱוֵי כֹּלָּא חַד).