Daf 204a (דַּף ר״ד ע״א)

But when Shabbat enters (אֶלָּא כַּד עָאל שַׁבְּתָא), a herald calls in all the firmaments (כָּרוֹזָא קָרֵי בְּכוּלְּהוּ רְקִיעִין), the chariots are arranged (אִתְתְּקָנוּ רְתִיכִין), the legions are arranged (אִתְתְּקָנוּ מַשִׁרְיָין), to go forth and greet their Master (לְקַדְמוּת מָארֵיכוֹן). Then a wind issues from the southern side (כְּדֵין נָפִיק חַד רוּחָא מִסִּטְרָא דְּדָרוֹם), and that wind spreads over all the hosts and legions of the right side (וְהַהוּא רוּחָא אִתְפְּרַשׁ עַל כָּל אִינּוּן חֵילִין וּמַשִׁרְיָין דְּלִסְטַר יְמִינָא), and they are clothed in it (וְאִתְלַבְּשָׁן בֵּיהּ), and that wind is called the garment of glory of Shabbat (וְהַהוּא רוּחָא אִקְרֵי לְבוּשָׁא דִּיקָר דְּשַׁבְּתָא).

Then the tables of this world are prepared in one palace (כְּדֵין פָּתוֹרֵי דְּהַאי עָלְמָא, מִתְתַּקְּנָן בְּחַד הֵיכָלָא). Fortunate is the portion of the person whose table arrangement is seen there as it should be (זַכָּאָה חוּלָקֵיהּ דְּהַהוּא בַּר נָשׁ, דְּסִדּוּרָא דְּפָתוֹרֵיהּ אִתְחָזֵי תַּמָּן כְּדְקָא יָאוּת), and everything stands properly prepared, without shame—each one according to his strength (וְקַיְּימָא כֹּלָּא מִתְתַּקְּנָא, בְּלָא כִּסּוּפָא, אִינִשׁ כְּפוּם חֵילֵיהּ). When Shabbat enters (כַּד עָאל שַׁבְּתָא), that holy people must shake themselves off from the service of the weekday (אִצְטְרִיכוּ אִינּוּן עַמָּא קַדִּישָׁא לְאַסְחָאָה גַּרְמַיְיהוּ מִשִּׁמוּשָׁא דְּחוֹל).

Why? (מַאי טַעֲמָא). Because on weekdays, another spirit goes and roams and rests upon the people (בְּגִין דִּבְחוֹל, רוּחָא אַחֲרָא אַזְלָא וְשַׁטְיָא וְשָׁרָא עַל עַמָּא). And when a person wants to leave that spirit and ascend into another supernal holy spirit (וְכַד בָּעֵי בַּר נָשׁ לְנָפְקָא מִן הַהוּא רוּחָא, וּלְאַעֲלָא בְּרוּחָא אַחֲרָא קַדִּישָׁא עִלָּאָה), he must shake himself off (בָּעֵי לְאַסְחָאָה גַּרְמֵיהּ), to allow that supernal holy spirit to rest upon him (לְמִשְׁרֵי עָלֵיהּ הַהוּא רוּחָא עִלָּאָה קַדִּישָׁא).

Come and see the supernal secret of the matter (תָּא חֲזֵי רָזָא עִלָּאָה דְּמִלָּה): all those six days (כָּל אִינּוּן שִׁית יוֹמִין), the word of all creation is established (קַיְימָא מִלָּה דְּכָלָא), unified in the secret of one holy point (אִתְאַחֲדָן בְּרָזָא דְּחָד נְקוּדָה קַדִּישָׁא), and all the days are unified in it (וְכֻלְּהוּ יוֹמִין אִתְאַחֲדָן בֵּיהּ). And there are other days, which exist externally in the Sitra achra (וְאִית יוֹמִין אַחֲרָנִין, דְּקַיְימִין לְבַר בְּסִטְרָא אַחֲרָא). And there are other days which exist within the holy circle (וְאִית יוֹמִין אַחֲרָנִין, דְּקַיְימִין לְגוֹ מֵעִגּוּלָא קַדִּישָׁא), and are unified in the holy point (וְאִתְאַחֲדָן בִּנְקוּדָה קַדִּישָׁא). And Yisrael are holy (וְיִשְׂרָאֵל קַדִּישִׁין), and all those who occupy themselves with holiness (וְכָל אִינּוּן דְּמִתְעַסְּקִין בִּקְדוּשָּׁה), every Shabbat day (כָּל יוֹמָא דְּשַׁבְּתָא), all those six days are unified (אִתְאַחֲדָן כָּל אִינּוּן שִׁית יוֹמִין), in those six days within which they are unified in that point (בְּאִינּוּן שִׁית יוֹמִין דִּלְגוֹ דְּאִתְאַחֲדָן בְּהַהִיא נְקוּדָה), and they are unified in this one, in order to guard them (אִתְאַחֲדָן בְּהַאי, בְּגִין לְנַטְרָא לוֹן). And all those six days—some say: those six inner days—of Shabbat (וְכָל אִינּוּן שִׁית יוֹמִין [ד״א: וְאִינּוּן שִׁית יוֹמִין דִּלְגוֹ] דְּשַׁבְּתָא), that hidden point is she (הַהִיא נְקוּדָה טְמִירָא אִיהִי). Once Shabbat enters (כֵּיוָן דְּעָאל שַׁבְּתָא), then that point ascends (כְּדֵין סַלְּקָא הַהִיא נְקוּדָה), and is crowned and unified above (וְאִתְעַטְּרָא וְאִתְאַחֲדָא לְעֵילָּא), and all hidden things are contained within her (וְכֻלְּהוּ טְמִירִין בְּגַוָּהּ).

Come and see: there are days, and there are days (תָּא חֲזֵי, אִית יָמִים וְאִית יָמִים). The weekdays, as has been said (יְמֵי חוֹל, כְּמָה דְּאִתְּמַר), these are established outside, for the nations (וְאִלֵּין קַיְּימִין לְבַר לְעַמִּין). The days of Shabbat, which are the days of the week, are established for Yisrael (יְמֵי הַשַּׁבָּת, דְּאִינּוּן יְמֵי הַשָּׁבוּעַ, קַיְּימִין לְיִשְׂרָאֵל). And when this point ascends (וְכַד סַלְּקָא הַאי נְקוּדָה), all becomes concealed (כֹּלָּא אִתְגְּנִיז), and she ascends (וְאִיהִי סַלְּקָא). Once she ascends, she is called Shabbat (כֵּיוָן דְּאִיהִי סַלְּקָא, אִקְרֵי שַׁבָּת).

What is Shabbat? (מַהוּ שַׁבָּת). If you say, because of resting, as it is written: “For on it He rested” (Exodus 20) (אִי תֵּימָא בְּגִין שְׁבִיתָה, דִּכְתִּיב: כִּי בוֹ שָׁבַת), that is fitting (יָאוּת הוּא). But the secret of the matter is: once this point ascends, and light shines (אֲבָל רָזָא דְּמִלָּה: כֵּיוָן דְּסַלְּקָא הַאי נְקוּדָה, וּנְהוֹרָא נָהִיר), then she is crowned in the Patriarchs (כְּדֵין מִתְעַטְּרָא אִיהִי בַּאֲבָהָן). Once she is crowned in the Patriarchs (כֵּיוָן דְּמִתְעַטְּרָא אִיהִי בַּאֲבָהָן), she then unites and merges with them to become one (כְּדֵין אִתְחַבְּרַת וְאִתְאַחֲדַת בְּהוּ, לְמֶהוֵי חַד), and all is called Shabbat (וְאִקְרֵי כֹּלָּא שַׁבָּת).

Shabbat — Shin-Bet (שַׁבָּת: ש׳ בַּת). Shin — this has been established (ש׳: הָא אוּקְמוּהָ), the secret of the three Patriarchs (רָזָא דִּתְלַת אֲבָהָן), who are unified in the single Daughter (דְּמִתְאַחֲדָן בְּבַת יְחִידָה), and she is crowned in them (וְאִיהִי מִתְעַטְּרָא בְּהוּ), and they are in the World to Come (וְאִינּוּן בְּעָלְמָא דְּאָתֵי). And all is one (וְכֹלָּא אִיהוּ חַד). And this is Shin-Bet, to become all one (וְדָא אִיהוּ ש׳ בַּת, לְמֶהֱוֵי כֹּלָּא חַד). And if you say, Shabbat HaGadol, and it is above—why is it called Shabbat? (וְאִי תֵּימָא, שַׁבָּת הַגָּדוֹל, וְאִיהוּ לְעֵילָּא, אֲמַאי אִקְרֵי שַׁבָּת). Rather, surely it is so (אֶלָּא וַדַּאי הָכִי הוּא). And the secret of the matter: in every place, the point that is the essence of the entire eye is called Bat (וְרָזָא דְּמִלָּה, בְּכָל אֲתָר נְקוּדָה דְּאִיהִי עִקָּרָא דְּכָל עֵינָא, אִקְרֵי בַּת). As it is written: “Guard me like the pupil (Bat) of the eye” (Psalms 17) (כְּמָה דְאַתְּ אָמֵר: שָׁמְרֵנִי כְּאִישׁוֹן בַּת עָיִן). Because she is the point, the essence of the entire eye, she is called Bat (בְּגִין דְּאִיהִי נְקוּדָה עִקָּרָא דְּכָל עֵינָא, אִקְרֵי בַּת).

The World to Come is a palace for that supernal point (עָלְמָא דְּאָתֵי, אִיהוּ הֵיכָלָא לְהַהִיא נְקוּדָה עִלָּאָה), and when she stands (וְכַד אִיהִי קַיְּימָא), and takes the wings of the Patriarchs to be crowned above (וְנַטְלָא בְּגַדְפָּהָא לַאֲבָהָן, לְאִתְעַטְּרָא לְעֵילָּא), all is called Shabbat (אִקְרֵי כֹּלָּא שַׁבָּת). And when the Patriarchs are crowned above (וְכַד אֲבָהָן מִתְעַטְּרָן לְעֵילָּא), within the supernal point (בְּגוֹ נְקוּדָה עִלָּאָה), it is called Shabbat (אִקְרֵי שַׁבָּת). The lower point, when she is crowned in the Patriarchs, is also called Shabbat (נְקוּדָה תַּתָּאָה כַּד מִתְעַטְּרָא בַּאֲבָהָן אִקְרֵי שַׁבָּת).

This lower point, when she ascends and appears and is adorned (הַאי נְקוּדָה תַּתָּאָה כַּד סַלְּקָא וְאִתְחַזִית, וְאִתְקַשִּׁיטַת) — some say: when she ascends to be crowned in the Patriarchs (ס״א: הַאי נְקוּדָה תַּתָּאָה כַּד סַלְּקָא לְאִתְעַטְּרָא בַּאֲבָהָן) — then all joy is found above and below (כְּדֵין כָּל חֶדְוָה אִשְׁתְּכַח לְעֵילָּא וְתַתָּא), and all the worlds are in joy (וְעָלְמִין כֻּלְּהוּ בְּחֶדְוָה). And on this night, that point spreads her light (וּבְהַאי לֵילְיָא, הַאי נְקוּדָה אִתְפָּשַׁט נְהוֹרָאָה), and spreads her wings over the world (וּפָרִישׂ גַּדְפּוֹי עַל עָלְמָא), and all other dominions pass away (וְכָל שִׁלְטוֹנִין אַחֲרָנִין מִתְעַבְּרָן), and protection is found over the world (וּנְטִירוּ אִשְׁתְּכַח עַל עָלְמָא).

Then an additional soul is added to Yisrael (וּכְדֵין אִתּוֹסָף רוּחַ נִשְׁמְתָא בְּיִשְׂרָאֵל), upon each and every one (עַל כָּל חַד וְחַד), and through that additional soul (וּבְהַהִיא נִשְׁמְתָא יְתֵירָא), all anger and wrath are forgotten (נַשְׁיָין כָּל עִצְבָּא וְחֵימָתָא), and there is nothing found but joy above and below (וְלָא אִשְׁתְּכַח בַּר חֶדְוָה, לְעֵילָּא וְתַתָּא). That spirit which descends and is added into the people of the world (הַהוּא רוּחָא דְּנָחִית וְאִתּוֹסַף בִּבְנֵי עָלְמָא), when it descends, it is perfumed with the fragrances of the Garden of Eden (כַּד נָחִית, אִתְסָחֵי בְּבוּסְמִין דְּגִּנְתָּא דְּעֵדֶן), and it descends and rests upon the holy people (וְנָחִית וְשָׁרָא עַל עַמָּא קַדִּישָׁא). Fortunate are they, when that spirit is aroused (זַכָּאִין אִינּוּן, כַּד הַאי רוּחָא אִתְעָר).