Daf 207b (דַּף ר״ז ע״ב)

And that spirit departs, lacking from the delight below (וְהַהוּא רוּחָא אִסְתַּלָּק גְּרִיעַ מֵהַהוּא אִתְהֲנוּתָא דִּלְתַתָּא). And when that spirit is not fulfilled below (וְכַד הַאי רוּחָא לָא אִשְׁתְּלִים לְתַתָּא), the higher spirit above is not completed (רוּחָא אַחֲרָא דִּלְעֵילָּא לָא אִשְׁתְּלִים). Since it is not completed below and above (כֵּיוָן דְּלָא אִשְׁתְּלִים לְתַתָּא וּלְעֵילָּא), then that person is seen to be judged and punished (כְּדֵין אִתְחָזֵי הַהוּא בַּר נָשׁ לְאִתְלַטְּיָא וּלְאִתְעָנְּשָׁא).

But once it is fulfilled at another time (אֶלָּא כֵּיוָן דְּאִשְׁתְּלִים זִמְנָא אַחֲרָא), and that appointee who is assigned over affliction and fasting (וְהַהוּא מְמָנָא דְּאִתְמַנָא עַל עִנּוּיָּיא וְתַעֲנִיתָא), is appeased among those other appointed ones (אִשְׁתְּלִים גּוֹ אִינּוּן מְמָנָן אַחֲרָנִין), through the supernal delight (בְּעִנּוּגָא דִּלְעֵילָּא), they tear up every decree of judgment (קוֹרְעִין לֵיהּ כָּל גְּזַר דִּינָא), that was decreed from those seventy supernal years (דְּאִתְגְּזַר מֵאִינּוּן שִׁבְעִין שְׁנִין עִלָּאִין). To the King who rejoices in His celebration (לְמַלְכָּא דְּחַדֵּי בְּהִלּוּלָא דִּילֵיהּ), and all mankind rejoice with Him (וְכָל בְּנֵי נָשָׁא חַדָּאן עִמֵּיהּ), He sees one person with a chain on his neck (חָמָא חַד בַּר נָשׁ יָהִיב בְּקוֹלָר), He gives command regarding him (פָּקִיד עֲלוֹי), and they release him (וְשַׁרְייוּהוּ), so that all may be found in joy (בְּגִין דְּיִשְׁתַּכְּחוּן כּוֹלָּא בְּחֶדְוָה).

And afterward, those appointed ones who punish men return (וּלְבָתַר, מִתְהַדְּרִין אִלֵּין מְמָנָן דְּעַנְשִׁין לִבְנֵי נָשׁ), and take retribution from that man (וְאִתְפָּרְעִין מִנֵּיהּ דְּבַּר נָשׁ), because of whom was found deficiency above and below (עַל דְּאִשְׁתְּכַח בְּגִינֵיהּ גְּרִיעוּתָא עֵילָּא וְתַתָּא). What is his repair? (מַאי תָּקַּנְתֵּיהּ) To sit in fast upon fast (לֵיתִיב תַּעֲנִיתָא עַל תַּעֲנִיתָא). Why? (מַאי טַעֲמָא) Because he nullified the delight of Shabbat (דָּא בָּטִּיל עִנּוּגָא דְּשַׁבְּתָא), let him nullify the delight of the weekday (יְבַטֵּל עִנּוּגָא דְּחוֹל). And if he nullifies the delight of Shabbat (וְאִי אִיהוּ מְבַטֵּל עִנּוּגָא דְּשַׁבְּתָא), and he delights on weekdays (וְקָא מִתְעַנֵּג בַּחוֹל), he is like one who considers something else greater than what he considers for Kudsha Berikh Hu (דָּמֵי כְּמַאן דְּחָשַׁב לְמִלָּה אַחֲרָא, יַתִּיר מִמַּה דְּחָשִׁיב לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא). The supernal holy spirit of the Holiness of Holies which dwells upon him (רוּחָא עִלָּאָה קַדִּישָׁא דְּקוּדְשִׁין דְּשַׁרְיָא עָלֵיהּ), does not delight (לָא עָנִיג), and departs from him (וּבָטִּיל לֵיהּ מִנֵּיהּ).

Another spirit of the weekday, which rests afterward upon the world (רוּחָא אַחֲרָא דְּחוֹל, דְּשַׁרְיָא לְבָתַר עַל עָלְמָא), considers him and delights him (חָשִׁיב וְקָא מְעַנְגָא לֵיהּ). Then they return and exact punishment from him (כְּדֵין מְהַדְּרִין וּמִתְפָּרְעִין מִנֵּיהּ), in this world and in the World to Come (בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי).

Therefore, another fast is required (בְּגִין כַּךְ, אִצְטְרִיךְ תַּעֲנִיתָא אַחֲרִינָא), on the first weekday (בְּיוֹמָא קַדְמָאָה דְּחוֹל), at the time when that weekday spirit rests upon the world (בְּזִמְנָא דְּשַׁרְיָא עַל עָלְמָא הַהוּא רוּחָא דְּחוֹל). And through this, he has healing (וּבְהַאי אִית לֵיהּ אַסְוָותָא), since he no longer gives weight to the weekday spirit (כֵּיוָן דְּלָא חָשִׁיב לְרוּחָא דְּחוֹל). And your sign is (וְסִימָנִיךְ): “And he shall return the robbery which he robbed…” (וְהֵשִׁיב אֶת הַגְּזֵלָה אֲשֶׁר גָּזָל וְגוֹ׳) (Leviticus 5). A robber does not give weight to Kudsha Berikh Hu (גַּזְלָן, לָא חָשִׁיב לְקוּדְשָׁא בְּרִיךְ הוּא), nor to other people (לָא חָשִׁיב לִבְנֵי נָשָׁא); therefore, he does not receive the punishment of a thief (בְּגִין כַּךְ לֵית לֵיהּ עוֹנְשָׁא כַּגַּנָּב).

But the thief, who considers mankind more than Kudsha Berikh Hu (גַּנָּב, דְּחָשִׁיב לִבְנֵי נָשָׁא, יַתִּיר מִקוּדְשָׁא בְּרִיךְ הוּא), receives punishment in this world and in the World to Come (אִית לֵיהּ עוֹנְשָׁא בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי). Fortunate is he who fulfills below that supernal delight properly (זַכָּאָה אִיהוּ, מַאן דְּאִשְׁתְּלִים לְתַתָּא לְהַהוּא עֹנֶג עִלָּאָה כַּדְקָא חֲזֵי). This day is crowned with seventy crowns (יוֹמָא דָּא, מִתְעַטְּרָא בְּשִׁבְעִין עִטְרִין), and the supernal holy Name is completed in all directions (וּשְׁמָא עִלָּאָה קַדִּישָׁא אִשְׁתְּלִים בְכָל סִטְרִין), and all levels are illuminated (וְאִתְנְהִירוּ כֻּלְּהוּ דַּרְגִּין), and all is in the joy of blessing (וְכֹלָּא בְּחֶדְוָה דְּבִרְכָּאן), and in holiness upon holiness, and added holiness (וּבִקְדוּשָּׁה עַל קְדוּשָׁה, וְתוֹסֶפֶת דִּקְדוּשָּׁה).

The holiness of Erev Shabbat (קִדוּשָׁה דְּמַעֲלֵי שַׁבְּתָא), this is the holiness of the Shabbat of Bereshit (דָּא אִיהִי קְדוּשָּׁה דְּשַׁבָּת בְּרֵאשִׁית), for it is sanctified through thirty-two paths (דְּהָא אִתְקַדָּשׁ מִתְּלָתִין וּתְרֵין שְׁבִילִין), and three levels of holy apples (וּתְלַת דַּרְגִּין דְּתַפּוּחִין קַדִּישִׁין). And we need to mention regarding this holiness (וּבָעֵינָן לְאַדְכְּרָא עַל הַאי קִדוּשָׁה), the totality of Ma‘aseh Bereshit (כְּלָלָא דְּעוֹבָדָא דִּבְרֵאשִׁית), and rest in the secret of thirty-two paths (וְנַיְיחָא בְּרָזָא דִּתְלָתִין וּתְרֵין שְׁבִילִין), and three levels which are included in them (וּתְלַת דַּרְגִּין דְּאִתְכְּלִילָן בְּהוּ), the secret of the testimony of Ma‘aseh Bereshit (רָזָא דְּסַהֲדוּתָא דְּעוֹבָדָא דִּבְרֵאשִׁית), that is (דְּהַיְינוּ): “And the heavens and the earth were completed and all their hosts…” (וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צְבָאָם וְגוֹ׳) (Bereshit 2). “And Elokim completed…” (וַיְכַל אֱלֹהִים), in which this testimony contains thirty-five words (דְּאִית בְּסַהֲדוּתָא דָּא תְּלָתִין וַחֲמֵשׁ תֵּיבִין). Thirty-two paths and three levels of holy apples (תְּלָתִין וּתְרֵין שְׁבִילִין, וּתְלַת דַּרְגִּין דְּתַפּוּחִין קַדִּישִׁין).

Three levels which are: Seventh, Seventh, Seventh (תְּלַת דַּרְגִּין, דְּאִינּוּן: שְׁבִיעִי. שְׁבִיעִי. שְׁבִיעִי), and within it is the secret of the supernal world (וְאִית בֵּיהּ רָזָא דְּעָלְמָא עִלָּאָה), and the secret of the lower world (וְרָזָא דְּעָלְמָא תַּתָּאָה), and the secret of all faith (וְרָזָא דְּכָל מְהֵימְנוּתָא). Three times “Elokim”: one for the lower world (תְּלַת זִמְנִין אֱלֹהִים, חַד, עָלְמָא תַּתָּאָה), one for “the fear of Yitzchak” (וְחַד, פַּחַד יִצְחָק), and one for the holy supernal world, Holy of Holies (וְחַד, עָלְמָא עִלָּאָה קַדִּישָׁא, קֹדֶשׁ קוּדְשִׁין). A person needs to testify to this testimony (בָּעֵי בַּר נָשׁ לְמִסְהַד סַהֲדוּתָא דָּא), in joy and with the will of the heart (בְּחֶדְוָה, בִּרְעוּתָא דְּלִבָּא), to testify before the Master of Faith (לְאַסְהֲדָא קַמֵּי מָארֵיהּ דִּמְהֵימְנוּתָא). And whoever testifies to this (וְכָל מַאן דְּיַסְהִיד דָּא), and aligns his heart and will to this (וְיִשָׁוֵי לִבֵּיהּ וּרְעוּתֵיהּ לְדָא), atonement is made for all his sins (מְכַפֵּר עַל כָּל חוֹבוֹי).

Blessed are You, Hashem our God, King of the universe, who sanctified us with His commandments and desired us, and so on (בָּרוּךְ אַתָּה יָיְ אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְרָצָה בָנוּ וְכוּ׳), this sanctification is in one balancing scale (הַאי קִידּוּשָׁא אִיהוּ בְּחַד מַתְקְלָא), corresponding to the testimony of faith (לָקֳבֵל סַהֲדוּתָא דִּמְהֵימְנוּתָא), and those other thirty-five words (וְאִינּוּן תְּלָתִין וַחֲמֵשׁ תֵּיבִין אַחֲרָנִין), like that which is in “Vayechulu” (כַּמָה דְּאִית בְּוַיְכֻלּוּ). All rise to seventy words (כֹּלָּא סַלְּקִין לְשִׁבְעִין תֵּיבִין), for Shabbat to be crowned through them (לְאִתְעַטְּרָא בְּהוּ שַׁבָּת), on Erev Shabbat (דְּמַעֲלֵי שַׁבְּתָא). Fortunate is the portion of the person (זַכָּאָה חוּלָקֵיהּ דְּבַר נָשׁ), who directs his will toward these words (דִּיְּכַוֵּון רְעוּתֵיהּ לְמִלִּין אִלֵּין), for the glory of his Master (לִיקָרָא דְּמָארֵיהּ).

The Kiddusha d’Yoma [sanctification of the day] (קִידּוּשָׁא דְּיוֹמָא)—behold, they have established it as “Borei Pri HaGefen” [Who creates the fruit of the vine], and no more (הָא אוּקְמוּהָ בּוֹרֵא פְּרִי הַגֶּפֶן וְלָא יַתִּיר).

For the day itself stands to sanctify it (דְּהָא יוֹמָא קָאִים לְקַדְּשָׁא לֵיהּ), unlike at night (מַה דְּלֵית הָכִי בְּלֵילְיָא), when we need to sanctify it (דְּאֲנָן צְרִיכִין לְקַדְּשָׁא לֵיהּ), through these words (בְּהָנִי מִלִּין), as we have established (כְּמָה דְּאוֹקִימְנָא). And this night is not sanctified (וְלָא אִתְקַדָּשׁ הַאי לֵילְיָא), except by the holy people below (אֶלָּא בְּעַמָּא קַדִּישָׁא לְתַתָּא), when that supernal spirit rests upon them (כַּד שַׁרְיָא עָלַיְיהוּ הַהוּא רוּחָא עִלָּאָה).

And we need to sanctify it (וַאֲנָן בָּעֵינָן לְקַדְּשָׁא לֵיהּ), with the will of the heart (בִּרְעוּתָא דְּלִבָּא), by focusing the mind toward this (לְכַוְּונָא דַּעְתָּא לְהַאי). And the day itself sanctifies it (וְיוֹמָא אִיהוּ קָא מְקַדְּשָׁא לֵיהּ). And Yisrael sanctify it through their prayers and requests (וְיִשְׂרָאֵל מְקַדְּשֵׁי בִּצְלוֹתִין וּבָעוּתִין), and they are sanctified in His holiness on this day (וּמִתְקַדְשִׁין בִּקְדוּשָׁתֵיהּ בְּהַאי יוֹמָא). Fortunate are Yisrael, the holy people (זַכָּאִין יִשְׂרָאֵל, עַמָּא קַדִּישָׁא), who inherited this day (דְּאַחֲסִינוּ יוֹמָא דָּא), an inheritance of royal possession forever (אַחֲסָנַת יְרוּתָא לְעָלְמִין).