Daf 207a (דַּף ר״ז ע״א)

For she stands in the secret of nine (דְּהָא אִיהִי קַיְּימָא בְּרָזָא דְּתֵשַׁע), Some say: of sapphire (נ״א ספיראן), and we call them nine (וְקָרֵינָן תֵּשַׁע): six from the weekdays (וְאִינּוּן שִׁית דְּחוֹל), and three at the time when the left is aroused on Shabbat (וּתְלַת בְּשַׁעֲתָא דְּאִתְּעַר שְׂמָאלָא בְּשַׁבְּתָא), to unify all as one (וּלְאִתְכַּלְלָא כֹּלָּא כַּחֲדָא). And she is crowned through them (וְאִיהִי מִתְעַטְּרָא בְּהוּ), in three directions (בִּתְלַת סִטְרִין), in the likeness of the three supernal directions (כְּגַוְונָא דִּתְלַת סִטְרִין עִלָּאִין), which are the totality of the parshah of Shabbat (דְּאִינּוּן כְּלָלָא דְּפַרְשְׁתָּא דְּשַׁבְּתָא).

Fortunate is the portion of one who merits the honor of Shabbat (זַכָּאָה חוּלָקֵיהּ מַאן דְּזָכֵי לִיקָרָא דְּשַׁבְּתָא), fortunate is he in two worlds (זַכָּאָה אִיהוּ בִּתְרֵין עָלְמִין): in this world and in the World to Come (בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי). It is written (Exodus 16): “Let no man go out from his place on the seventh day” (כְּתִיב אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ בַּיוֹם הַשְּׁבִיעִי). What is meant by “from his place”? (מַהוּ מִמְּקוֹמוֹ). We have learned: “From his place”—from that place that was shown to him (תָּנֵינָן, מִמְּקוֹמוֹ מֵהַהוּא אֲתָר דְּאִתְחָזֵי לִמֵהַךְ). And the secret of the matter, as it is written (וְרָזָא דְּמִלָּה, דִּכְתִּיב), “Blessed is the glory of Hashem from His place” (Ezekiel 3) (בָּרוּךְ כְּבוֹד יְיָ' מִמְּקוֹמוֹ). And this is “place” (וְדָא אִיהוּ מָקוֹם), and this is the secret of what is written: “For the place on which you are standing…” (Exodus 3) (וְדָא אִיהוּ רָזָא דִּכְתִּיב, כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו). A known place is this above (אֲתָר יְדִיעָא אִיהוּ לְעֵילָּא), and we call it “place” (וְקָרֵינָן לֵיהּ מָקוֹם), for through it the supernal glory above is known (דְּאִשְׁתְּמוֹדָע בֵּיהּ יְקָרָא עִלָּאָה דִּלְעֵילָּא).

And therefore, a warning to man (וּבְּגִין כָּךְ, אַזְהָרוּתָא לְבַּר נָשׁ): for he is crowned with the holy supernal crown (דְּהָא מִתְעַטְּרָא בְּעִטְרָא קַדִּישָׁא דִּלְעֵילָּא), that he not depart from it (דְּלָא יִפּוֹק מִינֵּיהּ); for if he should utter from his mouth even a mundane word (דְּאִי יִפּוֹק מִפּוּמֵיהּ מִלּוּלָא דְּחוֹל), he has departed from it (יִפּוֹק מִנֵיהּ), and he profanes the Shabbat (קָא מְחַלֵּל שַׁבְּתָא): with his confession (בִּידוֹי), with his action (בַּעֲבִידְתָּא), as we have established (כְּמָה דְּאוֹקִימְנָא); with his feet, to go outside of two thousand cubits (בְּרַגְלוֹי, לְמֵהַךְ לְבַר מִתְּרֵי אַלְפִין אַמִּין)—all these are a desecration of Shabbat (כָּל אִלֵּין חִלּוּלָא דְּשַׁבְּתָא אִיהוּ). “Let no man go out from his place”—this is the precious place of this holiness (אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ, דָּא אִיהוּ אֲתָר יְקָרָא דִּקְדוּשָּׁה דָּא), for from it and beyond is the place of other gods (דְּהָא מִנֵּיהּ לְבַר, אֲתָר דֶּאֱלֹהִים אֲחֵרִים אִיהוּ). “Blessed is the glory of Hashem from His place” (בָּרוּךְ כְּבוֹד יְיָ' מִמְּקוֹמוֹ)—the glory of Hashem above (כְּבוֹד יְיָ' דִּלְעֵילָּא); “from His place”—this is the glory below (מִמְּקוֹמוֹ, דָּא כְּבוֹד דִּלְתַתָּא), and this is the secret of the crown of Shabbat (וְדָא אִיהוּ רָזָא דַּעֲטָּרָא דְּשַׁבְּתָא).

Therefore: “Let no man go out from his place” (בְּגִין כָּךְ אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ). Blessed is He forever and to all eternity (בְּרִיךְ הוּא לְעָלַם וּלְעָלְמֵי עָלְמִין). It is written (כְּתִיב) (Exodus 33): “Behold, there is a place with Me” (“הִנֵּה מָקוֹם אִתִּי”). A place with Me (מָקוֹם אִתִּי), surely this is a hidden and concealed place (וַדַּאי דָּא אִיהוּ מָקוֹם טָמִיר וְגָנִיז), which is not known at all (דְּלָא אִתְיְידָע כְּלַל). The implication of “with Me” (מַשְׁמַע דִּכְתִּיב אִתִּי) is a place that is not revealed (אֲתָר דְּלָא אִתְגַּלְיָא), and stands hidden (וְקַיְּימָא טְמִירָא), and this is a supernal place, above and above (וְדָא אִיהוּ אֲתָר עִלָּאָה לְעֵילָּא לְעֵילָּא), a supernal palace, hidden and concealed (הֵיכָלָא עִלָּאָה טָמִיר וְגָנִיז). But this is a lower place (אֲבָל דָּא, אִיהוּ אֲתָר לְתַתָּא), as we have said (כִּדְקָאָמְרָן). And this is the place that is explained above (וְדָא אִיהוּ מָקוֹם דְּאִתְפְּרַשׁ לְעֵילָּא), and explained below (וְאִתְפְּרַשׁ לְתַתָּא), and therefore (וּבְּגִין כָּךְ): “Let no man go out from his place on the seventh day” (אַל יֵצֵא אִישׁ מִמְּקוֹמוֹ בַּיוֹם הַשְּׁבִיעִי). “And you shall measure from outside the city the eastern boundary two thousand cubits…” (וּמַדֹתֶם מִחוּץ לָעִיר אֶת פְּאַת קֵדְמָה אַלְפַּיִם בָּאַמָּה וְגוֹ׳) (Numbers 35).

Behold, this has been established in those supernal secrets (הָא אוּקְמוּהָ בְּאִינּוּן רָזִין עִלָּאִין). But two thousand cubits (אֲבָל אַלְפַּיִם בָּאַמָּה), descend into two directions on every side (דְּיָרְתָה תְּרֵין סִטְרִין לְכָל סְטָר), and she is constantly crowned with two directions (וְאִיהִי מִתְעַטְּרָא תָּדִיר בִּתְרֵין סִטְרִין), both above and below (בֵּין לְעֵילָּא בֵּין לְתַתָּא). And your sign is: the Shekhinta does not dwell outside the boundary shown to her (וְסִימָנִךְ שְׁכִינָה לָא שַׁרְיָא לְבַר מִתְּחוּמָא דְּאִתְחָזֵי לָהּ). When Shabbat departs (כַּד נָפַק שַׁבְּתָא), Yisrael below must delay (צְרִיכִין יִשְׂרָאֵל דִּלְתַתָּא, לְאַעְכָּבָא), for this is a great and supernal day (דְּהָא יוֹמָא רַבָּא עִלָּאָה אִיהוּ). It is necessary to delay upon it (אִצְטְרִיךְ לְאִתְעַכְּבָא עֲלֵיהּ). And on this day, a great and precious Guest rests upon it (וּבְהַאי יוֹמָא, אוּשְׁפִּיזָא רַבָּא וְיַקִּירָא, קָא שַׁרְיָא עָלֵיהּ), therefore one must delay (בְּגִין כַּךְ בָּעֵי לְאִתְעַכְּבָא), to be seen as one who does not pressure the holy Guest (לְאִתְחֲזָאָה דְּלָא דָּחֲקִין בְּאוּשְׁפִּיזָא קַדִּישָׁא). Then Yisrael open and say (כְּדֵין פַּתְחֵי יִשְׂרָאֵל וְאַמְרֵי): “But He, being merciful, shall atone for iniquity…” (וְהוּא רַחוּם יְכַפֵּר עָוֹן וְגוֹ׳) (Psalms 78).

For this is a beautiful Tikkun on this night (דְּתִקּוּנָא שַׁפִּירָא אִיהוּ בְּהַאי לֵילְיָא), for judgment has returned to its place (כֵּיוָן דְּדִינָא אִתְהַדָּר לְאַתְרֵיהּ), that which was not seen when Shabbat entered (מַה דְּלָא אִתְחָזֵי כַּד עָיִיִל שַׁבְּתָא), for judgment had departed and was not found (דְּדִינָא אִסְתַּלָּק, וְלָא אִשְׁתְּכַח). At the time when Yisrael begin “Vayehi No‘am” (בְּשַׁעֲתָא דְּפַתְחֵי יִשְׂרָאֵל וַיְהִי נוֹעַם), and the holiness of the Siddra (וּקְדוּשָׁתָא דְּסִדְרָא), all those who are guilty and in Gehinnom (כָּל אִינּוּן חַיָּיבִין דְּגֵיהִנָּם), open and say (פַּתְחִין וְאַמְרִי): “Fortunate are you, Yisrael, holy people” (זַכָּאִין אַתּוּן יִשְׂרָאֵל עַמָּא קַדִּישָׁא), “Fortunate are you, Righteous” (זַכָּאִין אַתּוּן צַדִּיקַיָּא), who guard the commandments of the Orayta (דְּנַטְרֵי פִּקּוּדֵי אוֹרַיְיתָא).

Woe to those who are guilty (וַוַי לוֹן לְחַיָּיבַיָּא), who did not merit to guard the Orayta (דְּלָא זָכוּ לְמֵיטַר אוֹרַיְיתָא). Then Dumah arrives first (כְּדֵין דוּמָ״ה קָדִים), and a herald is aroused and proclaims (וְכָרוֹזָא אִתְּעַר וְאָמַר): “The wicked shall return to She’ol, all the nations who forget Elokim” (יָשׁוּבוּ רְשָׁעִים לִשְׁאוֹלָה כָּל גּוֹיִם שְׁכֵחֵי אֱלֹהִים) (Psalms 9). And all these defiled beings (וְכָל אִלֵּין חֲבִילֵי טְהִירִין), are dragged into Gehinnom (טַרְדִין לוֹן בְּגֵיהִנָּם), and there is none who has mercy on them (וְלֵית מַאן דִּמְרַחֵם עֲלֵיהוֹן). Fortunate are those who guard Shabbat in this world (זַכָּאִין אִינּוּן כָּל נַטְרֵי שַׁבְּתָא בְּהַאי עָלְמָא), and delight in that delight which dwells from above (וְקָא מְעַנְּגֵי לְהַהוּא עֹנְג דְּשַׁרְיָא מִלְּעֵילָּא), as we have said (כִּדְקָאַמְרָן).

One who begins a fast on Shabbat (הַאי מַאן דְּשָׁרֵי בְּתַעֲנִיתָא בְּשַׁבְּתָא), two beings are aroused regarding him before the holy King (תְּרֵי מִתְעָרֵי עָלֵיהּ קַמֵּי מַלְכָּא קַדִּישָׁא). One is that supernal holy spirit (חַד, הַהוּא רוּחָא עִלָּאָה קַדִּישָׁא), which needs to be delighted (דְּאִצְטְרִיךְ לְאִתְעַנְּגָא), and was not delighted (וְלָא אִתְעַנָּג). And the other is that appointee (וְחַד, הַהוּא מְמָנָא), who stands over one who begins a fast (דְּקַיְּימָא עַל מַאן דְּשָׁרֵי בְּתַעֲנִיתָא), and his name is Sangaryah (וְסַנְגַּרְיָ״הּ שְׁמֵיהּ). And they ascend before the holy King (וְסַלְּקִין קָמֵי מַלְכָּא קַדִּישָׁא), and arouse judgment upon him (וּמִתְעָרֵי עָלֵיהּ).