Daf 204b (דַּף ר״ד ע״ב)

At that time when that spirit descends (בְּהַהִיא שַׁעֲתָא דְּהַהוּא רוּחָא נָחִית), sixty chariots descend with it into the Garden of Eden (נַחְתִּין עִמָּהּ לְגוֹ גִּנְתָּא דְּעֵדֶן, שִׁתִּין רְתִיכִין), and are crowned to six directions (מִתְעַטְּרִין לְשִׁית סִטְרִין). And when it reaches the Garden of Eden (וְכַד מָטֵי לְגִנְתָּא דְּעֵדֶן), then all those spirits and souls of the Garden of Eden (כְּדֵין כָּל אִינּוּן רוּחִין וְנִשְׁמָתִין דְּגִּנְתָּא דְּעֵדֶן), all—some say: are aroused—some say: are crowned—with that spirit (כֻּלְּהוּ [מִתְעָרֵי לְהַהוּא, מִתְעַטְּרִי (נ״א: בְּהַהוּא)] רוּחָא). A herald calls out and says (כְּרוּזֵי קָרֵי וְאָמַר): “Fortunate are you, Yisrael, holy people (זַכָּאִין אַתּוּן יִשְׂרָאֵל, עַמָּא קַדִּישָׁא), that the will of your Master is aroused toward you” (דִּרְעוּתָא דְּמָארִיכוֹן אִתְעַר לְגַבַּיְיכוּ).

The secret of secrets is for those who know wisdom (רָזָא דְּרָזִין לְיַדְעֵי חָכְמְתָא), fortunate are those when that spirit is aroused (זַכָּאִין אִינּוּן כַּד הַאי רוּחָא אִתְעָר). This spirit is the extension of that point (הַאי רוּחָא אִיהוּ אִתְפַּשְּׁטוּתָא דְּהַאי נְקוּדָה), and comes forth from her (וְנָפְקָא מִינָּהּ), and spreads through the world (וְאִתְפַּשָּׁטָא בְּעָלְמָא), and this is the secret of Shabbat (וְהַהוּא הֲוֵי רָזָא דְּשַׁבָּת), which rests below (דְּשָׁרָא לְתַתָּא). And regarding this it is written about it the word guarding (וְעַל דָּא כְּתִיב בֵּיהּ שְׁמִירָה): “And the children of Yisrael shall guard the Shabbat” (Exodus 31) (וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת).

And this has been established: it does not say the Shabbat, but “et the Shabbat” (וְהָא אוּקְמוּהָ, שַׁבָּת לָא כְּתִיב, אֶלָּא אֶת הַשַּׁבָּת), to uplift that spirit which rests upon all (לְאַסְגָּאָה הַהוּא רוּחָא דְּשָׁרֵי עַל כֹּלָּא), and it must be guarded (וְאִצְטְרִיךְ לְנַטְרָא לֵיהּ), since it dwells with a person (הוֹאִיל וְקַיְּימָא עִמֵּיהּ דְּבַר נָשׁ). And about this it is written: “Whoever guards the Shabbat from profaning it…” (Isaiah 56) (וְעַל דָּא כְּתִיב: כָּל שׁוֹמֵר שַׁבָּת מֵחַלְּלוֹ). In this secret is another secret (בְּהַאי רָזָא אִית רָזָא אַחֲרָא): this spirit is delighted on this day from the pleasures of Yisrael (הַאי רוּחָא, אִתְהֲנִי בְּהַאי יוֹמָא, מֵהֲנָאוֹתָן דְּיִשְׂרָאֵל), and from their enjoyment (וּמֵעִנּוּגָא דִּלְהוֹן). And because of this, it is necessary to give it delight (וּבְגִין דָּא, בָּעֵי לְמֵיהַב לֵיהּ עִנּוּגָא), in food and drink (בְּמֵיכְלָא וּבְמִשְׁתְּיָא), three times, in three meals (תְּלָת זִמְנִין, בִּתְלַת סְעוּדָתִין), which are three levels of faith (דִּתְלַת דַּרְגֵּי מְהֵימְנוּתָא), as has been established (כְּמָה דְּאוּקְמוּהָ). And this spirit receives joy and delight (וְהַאי נָטִיל חֶדְוָה וְעִנּוּגָא), through the meals of Yisrael (בְּאִינּוּן סְעוּדָתֵי דְּיִשְׂרָאֵל). Fortunate is the portion of one who brings it pleasure and delights it on this day (זַכָּאָה חוּלָקֵיהּ, מַאן דְּאַהֲנֵי לֵיהּ, וּמְעַנֵג לֵיהּ, בְּהַאי יוֹמָא).

This spirit is nourished all six days from the supernal spirit of Atikah of all Atikin (הַאי רוּחָא, אִתְהֲנֵי כָּל שִׁיתָא יוֹמִין, מֵרוּחָא עִלָּאָה דְּעַתִּיקָא דְּכָל עַתִּיקִין). And on the day of Shabbat, once it descends and is perfumed in the Garden of Eden at night (וּבְיוֹמָא דְּשַׁבְּתָא, כֵּיוָן דְּנָחִית, וְאִתְסָחֵי בְּגִנְתָּא דְּעֵדֶן בְּלֵילְיָא), it is delighted by bodily pleasure (אִתְעַנָּג מֵעִנּוּגָא דְּגוּפָא), in the meals of faith (בִּסְעוּדָתֵי דִּמְהֵימְנוּתָא), and that spirit is crowned—some say: delighted—above and below (וְאִתְעַטָּר [נ״א: וְאִתְעַנֵּג] הַאי רוּחָא מֵעֵילָּא וְתַתָּא), and satisfied in all directions (וְאִתְרַוֵי בְּכָל סִטְרִין), with the crown above and below (בְּעִטְרָא דִּלְעֵילָּא וְתַתָּא). And since it dwells with the human being (וְהוֹאִיל וְקַיְּימָא עִמֵּיהּ דְּבַר נָשׁ), he must guard it (אִצְטְרִיךְ לֵיהּ לְנַטְרָא לֵיהּ). And about this it is written: “And the children of Yisrael shall guard the Shabbat” (וְעַל דָּא כְּתִיב: וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת). Shabbat—this is the lower point (שַׁבָּת, דָּא הוּא הַהִיא נְקוּדָה תַּתָּאָה).

Et HaShabbat—this is that spirit, the extension of that point (אֶת הַשַּׁבָּת, דָּא הוּא הַאי רוּחָא, אִתְפַּשְּׁטוּתָא דְּהַהִיא נְקוּדָה). That extension, when holiness and blessing are added to that point from above (הַהוּא אִתְפַּשְּׁטוּתָא, כַּד אִתּוֹסָף קִדּוּשָׁן וּבִרְכָּאן מִלְּעֵילָּא, עַל הַהִיא נְקוּדָה), then all is illuminated (אִתְנְהִיר כֹּלָּא), and it becomes a radiant spirit in all directions (וְאִתְעָבִיד רוּחָא נְהִירָא בְּכָל סִטְרִין), it spreads above and shines (אִתְפְּלַג לְעֵילָּא וְנָהִיר), and it spreads below and shines (וְאִתְפְּלַג לְתַתָּא וְנָהִיר). And this is what is written: “Between Me and the children of Yisrael” (וְדָא הוּא דִּכְתִיב: בֵּינִי וּבֵין בְּנִי יִשְׂרָאֵל), a portion of inheritance we have together (חוּלָק אַחֲסָנָא אִית לָן כַּחֲדָא). The upper portion is crowned on this day (חוּלָקָא דִּלְעֵילָּא, אִתְעֲטָּר בְּהַאי יוֹמָא), from the supernal holy delight (מֵעִנּוּגָא עִלָּאָה קַדִּישָׁא), and is pleased from the radiance of Atikah of all Atikin (וְאִתְהֲנֵי מִזִּיוָא עִלָּאָה דְּעַתִּיקָא דְּכָל עַתִּיקִין).

The lower portion is crowned on this day (חוּלָקָא תַּתָּאָה, אִתְעֲטָּר בְּהַאי יוֹמָא), from the lower delight (מֵעִנּוּגָא דִּלְתַּתָּא), which is enjoyed in these meals (דְּאִתְהֲנֵי בְּהָנֵי סְעוּדָתֵי). And for this, one must delight it (וְעַל דָּא, בָּעֵי לְעַנְּגָא לֵיהּ), with food and drink (בְּמֵיכְלָא וּבְמִשְׁתְּיָא), with garments of glory and with joy in all (בִּלְבוּשֵׁי יְקָר, וּבְחֶדְוָה דְּכֹלָּא). And when this lower portion is crowned and guarded as required (וְכַד מִתְעַטְּרָא הַאי חוּלָקָא לְתַתָּא, וְאִתְנְטִיר כְּמָה דְּאִצְטְרִיךְ), it ascends above (סַלְּקָא לְעֵילָּא), and joins that other portion (וְאִתְחַבְּרָא בְּהַהוּא חוּלָקָא אַחֲרָא).

And this point takes everything from above and below (וְהַאי נְקוּדָה נָטִיל כֹּלָּא מֵעֵילָּא וְתַתָּא), and is included from all directions (וְאִתְכְּלִילָא מִכָּל סִטְרִין). And because it is crowned on Shabbat above and below (וּבְגִין דְּמִתְעַטְּרָא בְּשַׁבָּת, מֵעֵילָּא וּמִתַּתָּא), all the other days receive strength from it (כָּל שְׁאָר יוֹמִין יָהִיב חֵילָא לְכֹלָּא), and it is given dominion from above and below (וְאִתְיְיהִיב לֵיהּ שׁוּלְטָנוּ מֵעֵילָּא וּמִתַּתָּא). And in the secrets of the book of King Shlomo this secret is found (וּבְרָזִין דְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, אִשְׁתְּכַח רָזָא דָּא), and it was established by the Holy Luminary (וְאוּקְמוּהָ בּוּצִינָא קַדִּישָׁא).

Fortunate is the portion of Yisrael (זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל). It is written: “And He rested (vayinnafash)” (כְּתִיב: וַיִּנָּפַשׁ), and it has been established: “Woe for the soul that is lost”—and it is fitting (וְאוּקְמוּהָ: וַוֹי נֶפֶשׁ דְּאַבְדַת, וְשַׁפִּיר אִיהוּ). But if so, it should have said “woe” plainly, that from it the soul was lost (אֲבָל אִי הָכִי, וַוֹי גּוּפָא אִצְטְרִיךְ לְמֵימַר, דְּמִנֵּיהּ אַבְדַת נֶפֶשׁ). But the secret of the matter is: within a human being is a nefesh (אֲבָל רָזָא דְּמִלָּה: בְּבַר נָשׁ אִית נֶפֶשׁ), and it draws and attracts to itself this spirit from the eve of Shabbat (דְּנַטְלָא וּמָשִׁיךְ לְגַבֵּיהּ לְהַאי רוּחָא מֵעֶרֶב שַׁבָּת). And that spirit rests inside that nefesh (וְהַהוּא רוּחָא שַׁרְיָא בְּגַוָּוהּ דְּהַהִיא נֶפֶשׁ), and dwells in it all the day of Shabbat (וְדַיְירָא בָּהּ כָּל יוֹמָא דְּשַׁבְּתָא).

Then that nefesh is increased with greater abundance and benefit than it was before (וּכְדֵין, הַהוּא נֶפֶשׁ יְתֵירָה, בְּרִבּוּיָא וְתוֹעַלְתָּא יַתִּיר מִמַּה דְּהֲוָה). And about this we have learned (וְעַל דָּא תָּנִינָן): all the souls of Yisrael are crowned on the day of Shabbat (כָּל נַפְשָׁאן דְּיִשְׂרָאֵל מִתְעַטְּרָן בְּיוֹמָא דְּשַׁבְּתָא), and their crown is that this spirit rests within them (וְעִטְרָא דִּלְהוֹן, דְּשַׁרְיָא הַאי רוּחָא בְּגַּוַּויְיהוּ). Once Shabbat departs, and that spirit ascends above (כֵּיוָן דְּנָפַק שַׁבְּתָא, וְהַהוּא רוּחָא סַלְּקָא לְעֵילָּא), then: “Woe to the soul!”—for it has lost what it has lost (כְּדֵין: וַוֹי לְנֶפֶשׁ, דְּאַבְדַת מַה דְּאַבְדַת), it has lost that supernal crown (אַבְדַת הַהוּא עִטְרָא עִלָּאָה), and that holy strength that was within it (וְהַהוּא חֵילָא קַדִּישָׁא דְּהֲוָה בָּהּ). And this is 'And He was refreshed' [va-yinnafash]—“woe, the soul”—that lost what it lost (וְדָא הוּא: וַיִּנָּפַשׁ, וַוֹי נֶפֶשׁ דְּאַבְדַת מַה דְּאַבְדַת).

The custom of the Sages, who know supernal secrets, is from one Shabbat night to the next (עוֹנָתָן דְּחַכִּימִין דְּיַדְעֵי רָזִין עִלָּאִין, מִלֵילְיָא דְּשַׁבְּתָא לְלֵילְיָא דְּשַׁבְּתָא), and this has been established (וְאוֹקְמוּהָ). But about this matter we asked the Holy Luminary (אֲבָל מִלָּה דָּא שָׁאִילְנָא לְבוּצִינָא קַדִּישָׁא), for we see that this lower crown takes what it takes during the day (דְּהָא חָזֵינָן דְּהַאי כִּתְרָא תַּתָּאָה, נַקְטָא מַה דְּנַקְטָא בִּימָמָא), and by night gives nourishment to all its forces (וּבְלֵילְיָא יָהִיב מְזוֹנָא לְכָל חֵילֵיהּ), as has been established (כְּמָה דְּאוּקְמוּהָ): “She rises while it is still night and gives food to her household and a portion to her maidens” (Proverbs 31) (דִּכְתִּיב: וַתָּקָם בְּעוֹד לַיְלָה, וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ). It takes by day and gives by night (נַקְטָא בִּימָמָא, וְיָהֲבָא בְּלֵילְיָא). And now the Master said: the zivug is found on this night (וְהַשְׁתָּא אָמַר מַר: דְּזִוּוּגָא אִשְׁתְּכַח בְּהַאי לֵילְיָא).