Daf 57a (דַּף נ״ז ע״א)

And Yisrael must change for her the place, the name, and the deed (וּצְרִיכִין יִשְׂרָאֵל לְשַׁנִּי לָהּ אֲתַר וּשְׁמָא וְעוֹבָדָא), and this is a change of place, a change of name, and a change of deed (וְדָא אִיהוּ שִׁנּוּי מָקוֹם וְשִׁנּוּי הַשֵּׁם וְשִׁנּוּי מַעֲשֶׂה), so that the enemy, who is Samael, will not be recognized in it (בְּגִין דְּלָא אִשְׁתְּמוֹדָע בֵּיהּ אוֹיֵב דְּאִיהוּ סַמָּא״ל). And this is, “He drew back His right hand…” (Lamentations 2) (וְדָא אִיהוּ הֵשִׁיב אָחוֹר יְמִינוֹ וְגוֹ׳). If they are meritorious to guard the Shabbat (אִם זַכָּאָן לְנָטְרָא שַׁבָּת), it is necessary to change it from the weekdays in garments and in foods, which are the delight of Shabbat (צָרִיךְ לְשַׁנּוּיֵי לֵיהּ מִיּוֹמִין דְּחוֹלָא בִּלְבוּשִׁין וּמֵיכְלִין דְּאִינוּן עֹנֶג שַׁבָּת). For if he was accustomed to eat two meals on a weekday (דְּאִם הֲוָה רָגִיל לְמֵיכַל תְּרֵי סְעוּדוֹת בְּיוֹמָא דְחוֹלָא), on Shabbat he eats three (בְּשַׁבָּת אָכִיל תְּלַת), as it is written: “And Moshe said, Eat it today, for today is Shabbat to Hashem; today you shall not find it in the field” (Exodus 16) (דִּכְתִיב וַיֹּאמֶר מֹשֶׁה אִכְלוּהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַי־הוָה הַיּוֹם לֹא תִמְצָאוּהוּ בַּשָּׂדֶה). And in everything one must add on Shabbat (וּבְכֹלָּא צָרִיךְ לְמֶעֱבַד בְּשַׁבָּת תּוֹסֶפֶת). If he was accustomed on a weekday to eat bread and wine (דְּאִם הֲוָה רָגִיל לְמֵיכַל בְּיוֹמָא דְחוֹלָא נַהֲמָא וְחַמְרָא), he adds on Shabbat meat (יוֹסִיף בְּשַׁבָּת בִּשְׂרָא). This is the addition of Shabbat (דָא תוֹסֶפֶת שַׁבָּת).

A change of deed: if he was accustomed to do work on a weekday (שִׁנּוּי מַעֲשֶׂה, דְאִם הֲוָה רָגִיל לְמֶעֱבַד עוֹבָדָא בְּחוֹל), he shall not do it on Shabbat (לָא יַעֲבֵיד בְּשַׁבָּת). This is what is written: “Six days you shall labor…” (Exodus 20) (הֲדָא הוּא דִכְתִיב שֵׁשֶׁת יָמִים תַּעֲבוֹד וְגוֹ׳). A change of name: for every day it is called “work” (שִׁנּוּי הַשֵּׁם לְכָל יוֹמָא קָארֵי לֵיהּ מַעֲשֶׂה), as you have said: “Six days of work” (Ezekiel 46) (כְּמָה דְאַתְּ אָמַר שֵׁשֶׁת יְמֵי הַמַּעֲשֶׂה). And the seventh day is called Shabbat (וּלְיוֹם הַשְּׁבִיעִי קָארֵי לֵיהּ שַׁבָּת), for it is the cessation of work, the nullification of labor (דְּאִיהוּ הַשְׁבָּתַת מַעֲשֶׂה, בִּיטוּלָא דְעוֹבָדָא). A change of place: if he was accustomed to kindle fire on a weekday (שִׁנּוּי מָקוֹם, אִם הוּא רָגִיל לְאוֹקָדָא נוּרָא בְחוֹלָא), let him change and not kindle it on Shabbat (דְּיִשְׁנֵי וְלָא יוֹקִיד לֵיהּ בְּשַׁבַּתָּא). This is what is written: “You shall kindle no fire in all your dwellings on the Sabbath day” (Exodus 35) (הֲדָא הוּא דִכְתִיב לֹא תְבַעֲרוּ אֵשׁ בְּכֹל מוֹשְׁבוֹתֵיכֶם בְּיוֹם הַשַּׁבָּת). And furthermore there is a change: one must change from the maidservant to the Matronita, that they not be equal (וְעוֹד אִית שִׁינּוּי, דְּצָרִיךְ לְשַׁנּוֹת מֵעַבְדָּא לְמַטְרוֹנִיתָא, דְלָא יְהוֹן שָׁוִין).

For the Matronita is the place of Kudsha Berikh Hu (דְּמַטְרוֹנִיתָא אִיהִי מְקוֹמוֹ דְקוּדְשָׁא בְּרִיךְ הוּא). One must change to the King (צָרִיךְ לְשַׁנּוֹת לְמַלְכָּא). This is what is written: “And he changed her and her maidens” (Esther 2) (הֲדָא הוּא דִכְתִיב וַיְשַׁנֶּהָ וְאֶת נַעֲרוֹתֶיהָ). On the Shabbat day, the day of Shabbat is changed from the weekday in which the servant of the King rules (בְּיוֹם הַשַּׁבָּת, דְּאִשְׁתַּנֵי יוֹמָא דְשַׁבַּתָּא מִיּוֹמָא דְחוֹל דְּשָׁלְטָא בֵּיהּ עַבְדָּא דְמַלְכָּא). And furthermore, “in your dwellings”-the dwelling of a man is his place (וְעוֹד מוֹשְׁבוֹתֵיכֶם מוֹשַׁב דְּבַר נַשׁ אִיהוּ מָקוֹם דִּילֵיהּ).

And furthermore, a change of place: to prepare the house on Shabbat more than on a weekday (וְעוֹד שִׁנּוּי מָקוֹם, לְתַקְנָא בֵיתָא בְּשַׁבַּתָּא תוֹסֶפֶת מִבַּחוֹל). And furthermore, a change of deed: if he is sad on a weekday (וְעוֹד שִׁנּוּי מַעֲשֶׂה אִם הוּא עָצִיב בְּחוֹלָא), let him be joyful on Shabbat (דִּיְהֵא חָדֵי בְּשַׁבָּתָּא). And if he had strife on a weekday with a man or with his wife (וְאִם אִית לֵיהּ קְטָטָה בְחוֹלָא עִם בַּר נַשׁ אוֹ עִם אִתְּתֵיהּ), let him have peace with her on Shabbat (דִּיְהֵא לֵיהּ שְׁלָמָא עִמָּהּ בְּשַׁבָּתָּא). And with this, there is no permission to draw near to the poison of death (וּבְדָא לֵית רְשׁוּ לְקָרְבָא לְסַם הַמָּוֶת), destruction (חֲלָלָה), and to its master, who is a foreign god, desecration of Shabbat (וּלְבַעִלָהּ דְּאִיהוּ אֵל אַחֵר חִלּוּל שַׁבָּת). Some say: they have no permission to draw near (לֵית לוֹן רְשׁוּ לְקָרְבָא). And because of this the ancients said (וּבְגִין דָּא אָמְרוּ קַדְמָאֵי): If Yisrael would keep one Shabbat according to its law, immediately they would be redeemed (אִם יִשְׂרָאֵל הֲווֹ מְקַיְּימִין שַׁבָּת אַחַת כְּהִלְכָתָהּ, מִיָּד הֲווֹ נִגְאָלִין). Some say: two Shabbatot according to their law (נ״א שְׁתֵּי שַׁבָּתוֹת כְּהִלְכָתָן). And thus Yisrael must make a change with a kindled lamp, and with a spread bed, and with the table (וְכַךְ צָרִיךְ לְשַׁנּוּיֵי בְּנֵר דָּלוּק, וּבְמִטָּה מוּצַעַת, וּבְפָתוֹרָא).

In this manner: if he was accustomed on weekdays to light a lamp with one wick (כְּגַוְונָא דָא אִם הֲוָה רָגִיל בְּיוֹמֵי דְחוֹל לְאַדְלָקָא שְׁרַגָּא בִּפְתִילָה חַד), on Shabbat he shall add a second (יוֹסִיף בְּשַׁבָּת תִּנְיָינָא). And regarding the table: if he was accustomed to bless hamotzi on one bread (וּבְפָתוֹרָא אִם רָגִיל לְבָרְכָא הַמּוֹצִיא עַל נַהֲמָא חֲדָא), on Shabbat he shall add a second (בְּשַׁבָּת יוֹסִיף תִּנְיָינָא). These are like the aspect of the double bread (דְּאִינוּן כְּגַוְונָא דְלֶחֶם מִשְׁנֶה). Regarding the bed: it has been said, that if he was accustomed on weekdays to have relations with his wife in strife and separation (מִטָּה הָא אִתְּמַר דְּאִם הֲוָה רָגִיל לְשַׁמֵּשׁ בְּיוֹמָא דְחוֹלָא בִקְטָטָה עִם אִתְּתֵיהּ וּבְפִרוּדָא), he shall not couple with his wife on Shabbat except in peace (לָא יִזְדַוִּוג לְאִתְּתֵיהּ בְּשַׁבַּתָּא אֶלָּא בִּשְׁלָמָא).

And because of this, the times of Talmidei Chakhamim (Torah scholars) are from Shabbat night to Shabbat night (וּבְגִין דָּא תַּלְמִידֵי חֲכָמִים עוֹנָתָן מִלֵּיל שַׁבָּת לְלֵיל שַׁבָּת). And it is necessary to make a change for Shabbat from the weekday in everything (וְצָרִיךְ לְשַׁנּוּיֵי שַׁבָּת מִיּוֹמָא דְחוֹלָא בְּכֹלָּא). And if they have peace all six weekdays (וְאִם אִית לוֹן שְׁלָמָא בְּכָל שִׁית יוֹמִין דְּחוֹלָא), they shall make an addition on Shabbat with appeasement, one to the other, in great love (יַעַבְדוּן תּוֹסֶפֶת בְּשַׁבָּתָּא בְּפִיּוּסָא דָא לְדָא בִּרְחִימוּ סַגִּי), like the aspect above, of which it is said of the Shekhinta: “Open for me, my sister, my companion, my dove, my perfect one” (Song of Songs 5) (כְּגַוְונָא דִלְעִילָא, דְאִתְּמַר לְגַבֵּי שְׁכִינְתָּא פִּתְחִי לִי אֲחוֹתִי רַעִיָתִי יוֹנָתִי תַמָּתִי). With an addition of words of appeasement (בְּתוֹסֶפֶת מִלִּין דְּפִיּוּסָא).

In this manner, a man must appease his wife on Shabbat with an addition of words of appeasement (כְּגַוְונָא דָא צָרִיךְ בַּר נַשׁ לְפַיְיסָא לְאִתְּתֵיהּ בְּשַׁבָּת בְּתוֹסֶפֶת מִלִּין דְּפִיּוּסָא). And at the time that other gods see in Shabbat changes in everything (וּבְזִמְנָא דְאֱלֹהִים אֲחֵרִים חַזְיָין בְּשַׁבָּת שִׁנּוּיָיא בְּכֹלָּא), they have no permission to draw near (לֵית לוֹן רְשׁוּ לְקָרְבָא). This is what is written: “And the stranger that comes near shall be put to death” (Numbers 1) (הֲדָא הוּא דִכְתִיב וְהַזָּר הַקָּרֵב יוּמָת), because “it is holy to you, its desecrators shall surely be put to death” (Exodus 31) (בְּגִין דְּקֹדֶשׁ הִיא לָכֶם מְחַלֲלֶיהָ מוֹת יוּמָת). And because of this it is said in the verse: “You shall keep My Sabbaths…” (Leviticus 19) (וּבְגִין דָּא אִתְּמַר בִּקְרָא אֶת שַׁבְּתוֹתַי תִּשְׁמוֹרוּ וְגוֹ׳). And with these additions the Shekhinta is called the Additional Shabbat (וּבְאִלֵּין תּוֹסֶפֶת אִתְקְרִיאַת שְׁכִינְתָּא מוּסַף שַׁבָּת). And when all the weekday levels are distanced from her (וְכַד מִתְרַחֲקִין מִינָהּ כָּל דַּרְגִּין דְּחוֹל), there is no foreign permission on Shabbat to enter between Kudsha Berikh Hu and His Shekhinta (וְלָא אִית רְשׁוּ נוּכְרָאָה בְּשַׁבָּת, לְאַעָלָא בֵין קוּדְשָׁא בְּרִיךְ הוּא וּשְׁכִינְתֵּיהּ). She is called His holiness (אִיהִי אִתְקְרִיאַת קְדוּשָׁה דִילֵיהּ). And when they bless her in the blessing of food (וְכַד מְבָרְכִין לָהּ בְּבִרְכַת מְזוֹנָא), she is called His blessing (אִתְקְרִיאַת בְּרָכָה דִילֵיהּ). And in both of them, she is His union (וּבְתַרְוַיְהוּ אִיהִי יִחוּד דִּילֵיהּ), His bride (כַּלָּה דִילֵיהּ). At that time she is Shabbat, equal to the whole of the Orayta (בְּהַהוּא זִמְנָא אִיהִי שַׁבָּת שְׁקוּלָה כְּכָל אוֹרַיְיתָא).