The Meaning of the Sabbath

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239) It is written, “Let no man go out of his place on the seventh day.” “Out of his place” means a place worth going to, outside the city and its 2,000 cubits. It is written, “Blessed be the glory of the Lord from His place.” It is also written, “For the place on which you are standing.” There is a certain place above, Malchut, and it is called “a place,” in which the upper glory of above is known, meaning Malchut. Therefore, it is a warning for a man who is crowned in the holy crown of above to not leave the place, for if he leaves it, he will be desecrating the Sabbath. But not with his hands, with work, nor with his feet, by working, walking outside the 2,000 cubits. All these are desecrations of the Sabbath.

240) “Let no man go out of his place” is the place of the holy glory, Malchut, since outside of that place is the place of other gods, as it is written, “Blessed be the glory of the Lord from His place.” “The glory of the Lord” is the glory above, Bina. “From His place” is the glory below, Malchut, and this is the crown of the Sabbath.

241) It is written, “Behold, there is a place by Me.” This is certainly a hidden place, which is not known, Bina. “By Me” indicates a place that is not revealed, a high place, up above, the upper palace that is hidden and concealed, upper Bina. However, this place here is a place below, Malchut. It is a place that spreads above, in Bina, and spreads below, in Malchut. This is why it is written, “Let no man go out of his place on the seventh day.”

242) It is also written, “You shall also measure outside the city on the east side two thousand cubits.” 2,000 cubits are because Malchut, called a “city,” inherited two sides, right and left, where Hochma is clothed in Hassadim, and Hassadim in Hochma. They are 2,000 because the Sefirot of Hochma are 1,000, and Malchut is always crowned on two sides, whether above or below. That is, Divinity is not outside her proper zone, which is two lines.

243) When the Sabbath ends, Israel below should delay, adding from the secular to the holy, since it is a great and high day. On that day a great and honorable guest is on it—the added soul. For this reason, Israel should delay and show that the holy guest is not pressed to leave. Then Israel start and say, “But He is merciful, forgives iniquity.” This is a correction on that night, since the Din returns to its place, which was not seen at the arrival of the Sabbath, when the Din departed and was absent.

244) When Israel start and say, “Let the pleasantness,” and “And You are holy,” all those wicked in Hell start and say, “Happy are you O Israel, holy people; happy are the righteous who keep the Mitzvot of the Torah. Woe to those wicked who were not rewarded with keeping the Torah.” At that time Dumah rushes and a herald awakens, as it is written, “Let the wicked return to the netherworld, all the nations who have forgotten God.” And all those regiments of sabotaging angels torture them in Hell and there is no one to pity them. Happy are all those who keep the Sabbath in this world and delight the delight that is above, the upper spirit.

245) One who fasts on Sabbath, two awaken in his regard before the holy King: 1) The upper, holy spirit that should be delighted and is not delighted; 2) The appointee who stands over the fasting one. His name is Sangaria. They rise before the holy King and awaken over him.

246) That spirit departs from the pleasure below with a deficiency. And when that spirit is not completed below, another, high spirit is not completed. When he is not completed above and below, that man merits being cursed and punished. Yet, because he was completed at another time by that person, and that appointee who was appointed over torture and fasting is completed among other appointees with the sublime delight, every sentence in his regard that was sentenced from those 70 upper years, which are HGT NHYM, is torn for him.

247) It is like a king who delights in his feast, and all the people delight with him. He saw a man sitting shackled in chains. He commanded in his regard and he was let loose so that all would be in joy.

248) Afterwards, the appointees that punish people return and avenge that person for having caused a deficiency above and below because he did not delight on Sabbath. His correction is to sit fast for his fasting on Sabbath, for because it cancelled the Sabbath delight, he will cancel the weekday delight.

249) If he cancels the Sabbath delight and delights himself on a weekday, it is as though he regards another thing more than he regards the Creator, since the high spirit, the holy of holies that is on him, does not delight him, he cancelled it from him, and regards and delights another spirit, of a weekday, which dwells over the world later. Then he is avenged once more in this world and in the next world.

250) For this reason, another fast is required, on the first of the weekdays, when the secular spirit is over the world. In that, there is healing for him because he did not regard the secular spirit more than that of the Sabbath. It is written, “He shall restore what he took by robbery.” A robber has no regard for the Creator and no regard for people. Hence, his punishment is not as much as that of a thief. A thief, who regards people more than the Creator, is punished in this world as well as in the next world.

251) This day is crowned with 70 crowns, for it is the seventh day, in which HGT NHYM were completed and crowned, so each of them contains 10 and they are 70 crowns. And the upper holy name, Bina, is completed on all the sides, from three lines, which are the patriarchs, illuminating all the degrees, and all are in the joy of the blessings, in sanctity over sanctity, and in additional sanctity. The blessings extend from Bina, and the sanctities from Hochma.

252) The sanctity of the beginning of the Sabbath, Malchut, is the sanctity of the Sabbath of Beresheet [Genesis], Bina, 32 Elokim of the work of creation that were sanctified from the 32 paths in HochmaMalchut was also sanctified by the 32 paths of Hochma, and three degrees of holy apples, three lines, in which there are the three colors of the apple—white, red, and green—that extend Hochma, sanctity. This is why they are called “holy apples,” and Malchut that receives them is called “a field of holy apples.”

The rule of the work of creation should be mentioned in regard to that Kedusha [holiness], as well as the rest on the seventh day, in the 32 paths of Hochma and the three degrees of apples included in them, which are the testimony in the work of creation, as it is written, “And the heaven and the earth were finished, and all the host of them. And on the seventh day God finished His work which He had made.” There are 35 words in this testimony, corresponding to 32 paths and the three degrees of holy apples.

253) There are three degrees—seventh, seventh, seventh—in the testimony, “And the heaven and the earth were finished.” The upper world, Bina, is called “seventh” from below upward when beginning to count from Yesod, the lower world, Malchut, called “seventh,” when beginning from Hesed, and all the faith is Ateret Yesod de ZAMalchut de ZA, who is called “seventh.”

Also, there are three times Elokim [God] in the testimony, “And the heaven and the earth were finished”: 1) The bottom world, Malchut, who is called Elokim, 2) the fear of Isaac, Gevura de ZA, who is called Elokim; 3) The upper, holy world, the holy of holies, Bina, who is called Elokim.

One should testify that testimony with joy and a willing heart before the Master of faith. Anyone who testifies it and gives his heart and will to it, it atones for all his iniquities.

254) “Blessed are You the Lord our God, King of the world, who has sanctified us with His commandments and desired us.” This sanctification is tantamount to the testimony of faith, “And the heaven and the earth were finished.” These are 35 other words, as there are in the testimony, “And the heaven and the earth were finished.” All together, they amount to 70 words, with which to crown the Sabbath of the beginning of the Sabbath, Malchut. Happy is a man who aims his will to these things to glorify his Master.

255) The daytime Kiddush [sanctification, recited while holding a cup of wine and finally drinking it] is “Who has created the fruit of the vine,” and not more because the day, ZA, is poised to sanctify Malchut, the cup of the Kiddush. It is so because in the day, ZON rise up to AVI, who are holiness, and are sanctified by them. But at night, when we need to sanctify Malchut with 70 words, the night—Malchut—is sanctified only by the holy people below, when the upper spirit is on them—the added soul. We should sanctify it with the heart’s desire and aim the mind for it because at night, they have risen only up to YESHSUT, and must extend the Kedusha.

256) The Sabbath day, ZA, which rose to upper AVI and became as holy as they, is the one who sanctifies the Malchut, who is called a “cup,” and not we. Israel sanctify through the morning prayer and the addition, as well as through the repeat of the cantor, raising ZON to AVI. Now, in the Kiddush, we need not sanctify them further, but they are sanctified in the sanctity of ZA in AVI on this day. Happy are Israel, the holy nation, who inherited an everlasting inheritance on this day.

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