Daf 138a (דַּף קל״ח ע״א)

And this is what is written: A psalm, sing to Hashem a new song (וְדָא אִיהוּ: מִזְמוֹר שִׁירוּ לַיְיָ׳ שִׁיר חָדָשׁ) (Psalms 98). This praise, behold p1-15(תּוּשְׁבַּחְתָּא דָּא, הָא), we have established (אוֹקִימְנָא). But even though we were aroused through it (אֲבָל אַף עַל גַּב דְּאִתְּעַרְנָא בֵּיהּ), the Friends who were aroused, were properly aroused (אַתְּעֲרוּ דְּחַבְרַיָּיא דְּקָא אִתְּעֲרוּ, שַׁפִּיר אִיהוּ), for those cows that went up when they carried the Ark (דְּהַנְהוּ פָּרוֹת עָלוֹת כַּד הֲווֹ נַטְלֵי אֲרוֹנָא), were aroused with this praise (אִתְּעָרוּ בְּהַאי תּוּשְׁבַּחְתָּא), as it is said (כְּמָה דְאַתְּ אָמֵר): And the cows went straight on the way (וַיִּשַּׁרְנָה הַפָּרוֹת בַּדֶּרֶךְ) (I Samuel 6). And what song did they say? (וּמַה שִּׁירָה הֲווֹ אַמְרֵי).

A psalm, sing to Hashem a new song, for He has done wonders (מִזְמוֹר שִׁירוּ לַיְיָ׳ שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה) (Psalms 98). This secret is like the one above (רָזָא דָּא אִיהוּ כְּגַוְונָא דִּלְעֵילָּא): at the moment when those Chayot carry the Throne (בְּשַׁעֲתָא דְּאִינּוּן חַיּוֹת נַטְלֵי כֻּרְסְיָיא), to elevate it above (לְאָרָמָא לֵיהּ לְעֵילָּא), they recite this praise (אִינּוּן אַמְרֵי תּוּשְׁבַּחְתָּא דָּא). And if you say: why is it written here “new”? (וְאִי תֵּימָא, אֲמַאי כְּתִיב הָכָא חָדָשׁ), for they constantly recite this praise (וְהָא תָּדִיר קָאַמְרֵי תּוּשְׁבַּחְתָּא דָּא)? Rather, surely it is new (אֶלָּא וַדַּאי חָדָשׁ אִיהוּ), and it is not called new except in the renewal of the moon (וְחָדָשׁ לָא אִקְרֵי אֶלָּא בְּאִתְּחַדְתוּתָא דְּסִיהֲרָא), when it is illuminated from the sun (כַּד אִתְנְהִירַת מִן שִׁמְשָׁא), then it is new (כְּדֵין אִיהוּ חָדָשׁ), and this is a new song (וְדָא אִיהוּ שִׁיר חָדָשׁ).

His right hand and His holy arm brought salvation for Him (הוֹשִׁיעָה לוֹ יְמִינוֹ וּזְרוֹעַ קָדְשׁוֹ), this is the arousal of right and left to receive her (הָא אִתְּעָרוּתָא דִּימִינָא וּשְׂמָאלָא לְקַבְּלָא לָהּ). And this praise, when they carried the Ark (וְתוּשְׁבַּחְתָּא דָּא, כַּד נַטְלֵי אֲרוֹנָא), they were praising through it (קָא מְשַׁבְּחָאן לָהּ), when they ascended to Beit Shemesh (כַּד סַלְּקִין לְבֵית שֶׁמֶשׁ), just as the wagons ascended to Beit Shemesh (כְּגַוְונָא דַּעֲגָלוֹת סַלְּקִין לְבֵית שֶׁמֶשׁ). And all ascends in one secret (וְכֹלָּא בְּרָזָא חַד סָלְקִין), because on Shabbat the Throne ascends (בְּגִין דִּבְשַׁבָּת אִיהוּ סְלִיקוּ דְּכוּרְסְיָּיא), to be raised above (לְסַלְּקָא לְעֵילָּא). The arrangement of this praise on Shabbat (תִּקּוּנָא דְּתוּשְׁבַּחְתָּא דָּא בְּשַׁבָּת), all these praises were established on Shabbat (אִלֵּין תּוּשְׁבְּחָן כֻּלְּהוּ אַתְקִינוּ בְּשַׁבָּת), to praise Him - a singular people in the world (לְשַׁבְּחָא לֵיהּ עַמָּא יְחִידָא בְּעָלְמָא).

A psalm, a song for the day of Shabbat (מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת) (Psalms 92) this praise, Adam HaRishon spoke it (תּוּשְׁבַּחְתָּא דָּא אָדָם הָרִאשׁוֹן קָאָמַר לָהּ), at the time he was expelled from the Garden of Eden (בְּשַׁעֲתָא דְּאִתְתָּרַךְ מִגִּנְתָּא דְּעֵדֶן), and Shabbat came and sheltered him (וְאָתָא שַׁבָּת וְאָגִין עָלֵיהּ). And the Friends established it (וְאוּקְמוּהָ חַבְרַיָּיא), this praise - the lower world praises toward the upper world (תּוּשְׁבַּחְתָּא דָּא, עָלְמָא תַּתָּאָה קָא מְשַׁבַּח לְגַבֵּי עָלְמָא עִלָּאָה), the day which includes all within it (יוֹמָא דְּכָלָּא בֵיהּ), which is entirely Shabbat (דְּאִיהוּ כּוּלּוֹ שַׁבָּת), the King, whose completeness is His (מַלְכָּא דִּשְׁלָמָא דִילֵיהּ). And this is A psalm, a song (וְדָא אִיהוּ מִזְמוֹר שִׁיר), and it is not written who said it (וְלָא כְּתִיב מַאן קָאָמַר לֵיהּ), as we have established (כְּמָה דְּאוֹקִימְנָא).

For the day of Shabbat - the supernal day (לְיוֹם הַשַּׁבָּת, יוֹמָא עִלָּאָה), supernal Shabbat (שַׁבָּת עִלָּאָה). This is Shabbat, and this is Shabbat (דָּא שַׁבָּת, וְדָא שַׁבָּת) - what is the difference between this and that? (מַה בֵּין הַאי לְהַאי)? Except, plain Shabbat - this is the eve of Shabbat (אֶלָּא שַׁבָּת סְתָם, דָּא שַׁבָּת דְּמַעֲלֵי שַׁבָּתָּא); The day of Shabbat - this is the supernal Shabbat (יוֹם הַשַּׁבָּת, דָּא שַׁבָּת דִּלְעֵילָּא). This is day, and that is night (דָּא יוֹם, וְדָא לַיְלָה). And the Children of Yisrael shall keep the Shabbat - behold, this is night, the Secret of the Nukvah (וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת - הָא לֵילְיָא, רָזָא דְּנוּקְבָּא) (Shemot 31); Remember the day of Shabbat - behold, The day, the Secret of the Male (זָכוֹר אֶת יוֹם הַשַּׁבָּת - הָא יוֹם, רָזָא דִּדְכוּרָא) (Shemot 20). And for this reason: A psalm, a song for the day of Shabbat (וּבְגִין כַּךְ: מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת). And we find in several places (וְאַשְׁכְּחָן בְּכַמָּה אֲתָר), that the lower world does not ascend in the Name (דְּעָלְמָא תַּתָּאָה לָא סָלִיק בִּשְׁמָא), and it comes written without specification (וְאַתְיָא סְתָם), like this one (כְּגוֹן הַאי), and like And He called to Moshe (וּכְגוֹן: וַיִּקְרָא אֶל מֹשֶׁה), and like And to Moshe He said: Ascend to Hashem (וּכְגוֹן: וְאֶל מֹשֶׁה אָמַר עֲלֵה אֶל יְיָ׳) (Shemot 24).

All of them conceal the Name (כֻּלְּהוּ סָתִים שְׁמָא), and it does not ascend in it (וְלָא סָלִיק בֵּיהּ), Rather (אֶלָּא), Some say: and all of it (ס״א: וְכֻלָּא), because there is within it a supernal level (בְּגִין דְּאִית בֵּיהּ דַּרְגָּא עִלָּאָה), and with respect to that supernal level, it does not ascend in the Name (וּלְגַבֵּי דַּרְגָּא עִלָּאָה אִיהוּ לָא סָלִיק בִּשְׁמָא). The light of a candle does not rise in the daytime (נְהוֹרָא דִּשְׁרָגָּא לָא סָלִיק בִּימָמָא), in the light of the sun (בִּנְהוֹרָא דְּשִׁמְשָׁא), and for this reason, it does not ascend in the Name (וְעַל דָּא לָא סָלִיק בִּשְׁמָא). And all these praises of Shabbat (וְכָל אִלֵּין תּוּשְׁבְּחָן דְּשַׁבָּת), which is the glory of the day (דְּאִיהִי כְּבוֹד יוֹם), Some say: the day of Shabbat, which is this praise (נ״א: יוֹם הַשַּׁבָּת דְּאִיהוּ תּוּשְׁבַּחְתָּא), it is supernal praise above all other days (אִיהוּ תּוּשְׁבַּחְתָּא עִלָּאָה עַל כָּל שְׁאַר יוֹמִין), Some say: and all these praises were established in the arrangement of Shabbat, which ascends to be crowned with supernal, holy crowns above all other days (ס״א: וְכָל אֵלִּין תּוּשְׁבְּחָן אִתְקִינוּ בְּתִקּוּנָא דְּשַׁבְּתָא, דְּאִיהוּ סָלִיק לְאִתְעַטָּר בְּעַטְרִין עִלָּאִין קַדִּישִׁין עַל כָּל שְׁאַר יוֹמִין).

Nishmat kol ḥai ('The Soul of all living') - the Friends were aroused (נִשְׁמַת כָּל חַי - הָא חַבְרַיָּיא אִתְּעָרוּ), on Rosh Hashanah, with words of truth (ר״ה בֵּיהּ מִלִּין דִּקְשׁוֹט). But we must remember (אֲבָל אִית לָן לְאַדְכְּרָא) this Neshamah that flies from the One Who Lives forever (הַאי נִשְׁמְתָא דְּפַרְחָא מֵהַהוּא חַי הָעוֹלָמִים). And because it is His (וּבְגִין דְּאִיהִי דִּילֵיהּ), from whom all blessings emerge (דְּמִנֵיהּ נַפְקָן כָּל בִּרְכָּאן), and rest within it (וְשַׁרְיָין בֵּיהּ), and He gives drink and blesses below (וְהוּא אַשְׁקֵי וּמְבָרַךְ לְתַתָּא), this Neshamah that comes forth from Him (הַאי נִשְׁמְתָא דְּנָפְקָא מִנֵּיהּ), has permission to bless this place (אִית לָהּ רְשׁוּ לְבָרְכָא לְהַאי אֲתָר). And for this reason, souls fly forth from that One Who Lives (וְעַל דָּא פַּרְחִין נִשְׁמָתִין מֵהַהוּא חַי), on the eve of Shabbat (בְּמַעֲלֵי שַׁבַּתָּא). Those souls that fly (אִינּוּן נִשְׁמָתִין דְּאִינּוּן פַּרְחָאן), truly bless this place that is called the name from below (מַמָּשׁ מְבָרְכִין לְהַאי אֲתָר דְּאִקְרֵי שֵׁם מִתַּתָּא). And that place from which they emerged (וְהַהוּא אֲתָר דְּנַפְקֵי מִנֵּיהּ), blesses it from above (מְבָרַךְ לֵיהּ לְעֵילָּא), and this Name receives blessing (וְהַאי שֵׁם מְקַבְּלָא בִּרְכָּאן), from below and from above (מִתַּתָּא וּמֵעֵילָּא), and it is completed from all sides (וְאִתְכְּלִילַת מִכָּל סִטְרִין).