And when the Sabbath day itself lightens, a spirit of tranquil joy ascends through all worlds. This is the significance of the Psalm (recited on Sabbath morning): ‘“The heavens tell the glory of God; and the firmament proclaims his handiwork. ” ‘What is meant by “Heaven”? That heaven in which the Supernal Name is made visible (shama-yim- heaven; shem-Name).
What is the meaning of the word “tell” (mesaprim) P Assuredly not the mere telling of a tale. Far otherwise! It signifies that they are illumined from the flashing of the supernal Point and ascend in the Name which is contained in the light-stream of the supernal perfectness.
They flash and lighten of themselves through the lightening and flashing of the Supernal Book;1Malkuth. they lighten and flash towards all the sides which are attached to them, and each sphere retains unto itself a little of this light, for from that sapphire-like radiance every ring in the chain derives its light and radiance. For upon this day (Sabbath) the heavens are crowned and ascend in the power of the Holy Name more than on any other day.
“His handiwork” is the supernal Dew which streams forth from all the hidden regions; it is “the work of His hands”, and His self-fulfilment wherein He completes and perfects Himself on this day more than upon any other.
This dew “streams down” (maggid in the Aramaic sense) from the Head of the King, with an abundance of blessing, the “firmament” here signifying the stream issuing from the Cistern, the “River which went out of Eden”, which flows earthwards, as the stream of the Supernal Dew which gleams and flashes from all sides. This “firmament” draws it downward upon a current of love and desire, in order that it may water the field of bliss and joy at the entrance of the Sabbath.
When that fair pearled Dew streameth down, the whole becomes full and complete in its holy letters acting through all their holy channels; since all is united to it, a path is opened to it to water and bless all below.
“Day unto day”-one day to another, one ring or sphere unto its fellow. Here Scripture speaks in detail concerning the manner in which the heavens radiate sapphire brightness to that Glory, and how that “Firmament” of the supernal Dew causes the downward flow of the current. “Day unto day utters speech.” Day unto day, grade unto grade, in order that the one should complete itself in the other, and one be illumined by the other from the luminous and sparkling radiance of the Sapphire which is reflected by the heavens back to the central glory. The word yabia’ (uttereth) can be translated “hasteneth”: they hasten to catch the light and the flashing one from another.
The word OMeR (speech) indicates the letters and paths which proceed from the Father1Hokmah. the Mother,2Binah. and the head which issues from them, who is the firstborn Son.3‘Tifereth.Aleph symbolizes the Father, and when it ascends and descends, the Mem unites itself with it, producing em, which signifies Mother; the resh is the Head (rosh =head), signifying Son. When these three unite the result is that they form “Word”, “Speech”. Thus the Father, the Mother, and the first born Son radiate one within the other in one union, which has its reign and duration upon the Sabbath. Thus all are united so as to become one, and therefore they hasten one to another that Omer, as a supernal reign, in order that all should be one.
But when all has been conveyed down to that “firmament”, then it diffuses light upon the “Glory of God” below that it may produce beings in the likeness of the heavens which give light to that Glory.
“And night unto night declareth knowledge.” These are those “chariots” which form the body of the Throne; they are called “nights”, as it is written: “My reins also instruct me in the nights” (Ps. 16, 7). The upper chariot is called “Days” or “day unto day’,, the lower “Nights”, or “night unto night”.
“Knowledge” designates the mystery of the heavens: as the heavens have six sides, so also the generations which they bring into life in their likeness. Thus “day unto day” is included in a supernal sphere called “Word” (omer), and “night unto night” in the mystery of the Male, who gives light to her and whose name is “Knowledge”.
And because this “Word” is not like other words, but is a supernal mystery, Scripture comes back to it and says: “There is no word (omer) nor speeches, their voices are not heard” (v. 3). This “word” is a supreme mystery of supernal grades, where there are no voices nor speech, and which cannot be understood like the other grades which constitute the mystery of the Faith, and which are voices that can be heard.
And yet “Their line is gone out through all the earth” (v. 4), although they are supernal mysteries which can never be perfectly comprehended, yet the current of their flow is downward. Because of this current, we have a true Faith in this world, and all mankind can discourse of the mystery of the Faith of the Holy One in connection with these grades, as if they were revealed to and not hidden from them. Therefore it says: “And their words to the end of the world” (Ibid.), which means that from the beginning to the end of the world the “wise of heart” discourse of those hidden grades although they cannot be comprehended.
And how far are they comprehended? “In them hath he set a tent for the sun” (Ibid.), because the holy sun1‘Tifereth. is as a tabernacle of all those supreme grades, and is as a light which has taken into itself all the hidden lights and the whole current of their extension, whereby Faith is manifested in the whole world.
To grasp the Sun is equivalent to grasping all grades, because the sun is a “tent” including all and absorbing all; and he in turn lights up all the shining colours below. Hence “He is a bridegroom coming forth from his canopy (covering)” (v. 6), in the gleam and flash of those hidden lights which in strong yearning and desire give him tokens of their love, as to a bridegroom to whom all his friends give presents and gifts.
And what is “his covering”? Eden, the “covering” which covers up all things. “He rejoiceth” from the side of the primeval light in which judgement has no place at all. “As a strong man” (gibbor)-from the side of “strength” (geburah); and note that it does not say here “a strong man”, but “as a strong man”, which means that Judgement is tempered by Mercy. Thus the sun gathers all together in one, in perfect devotion and love. “To run on the way”, in order to nourish and complement the Moon on every side and make it possible for her to shed her light downwards.
“His going forth is from the end of the heaven” (v. 7). He goes forth from the end of that supernal heaven, from the termination1Yesod. of the Body, as it is written, “From one end of heaven to the other end of the heaven” (Deut. 4, 32); where the “one end” designates the upper world, and the “other end” its termination.
“And his circuit unto the ends of it” (Ibid.): he (the sun) runs through all those holy regions that are capable who bore the sacred ark.1v. Zohar, Genesis, 123a. This corresponded to the mystery above: when the “living beings,’ (Hayoth) lay hold of the Throne in order to raise it to the highest heights, then we sing this Psalm. As to the question, why, then, is it called “new” when it is perpetually being repeated, the fact is that it is indeed a “new song” because it refers to the “new” moon at the time when she receives light from the sun. “His right hand and his holy arm hath wrought salvation for him”: this denotes the rousing of the right and the left hand to receive Her (the Moon, signifying the of being vivified and nourished by his rays. “And there is nothing hid from the heat thereof’ (Ibid.): nothing is hidden from that radiance, for it is directed towards all together, to each according to its capacity of reception.
When all are thus completed and vivified by the Sun, then the Moon is crowned in the likeness of the supernal perfect Mother in fifty gates. This is expressed in the following verse: “The Torah of the Lord is perfect, quickening the soul”; as she is perfect from all sides in the mystery of five grades, in the likeness of the supernal Mother, to whom belongs the mystery of the fifty.
Therefore the Torah is introduced here in six parallel sentences of five words (in Hebrew) each, in order to complete the mystery of fifty. “The Torah of the Lord is perfect, quickening the soul” is five. “The testimony of the Lord is sure, making wise the simple” is five. “The statutes of the Lord are right, rejoicing the heart” is five. “The commandment of the Lord is clear, enlightening the eyes” is five. “The fear of the Lord is pure, enduring for ever” is five. “The judgements of the Lord are true, righteous altogether” is five. All these sentences present themselves in five words each, after the semblance of the supernal Mother;
six times, as the Tetragrammaton is mentioned in these verses six times, corresponding with the six supernal grades which form the mystery of the supernal heaven. So the Moon is completed in the realm of transcendence into that which it should be, and all this on the Sabbath day, upon which all is perfected in the mystery of the Sabbath above and below.
On this day, therefore, radiance is increased everywhere. The heavens receive it from the source of life; and they then impart light and completeness to the supernal Glory from the mystery of the supernal Numberer (Sopher), the Father of all; then from the mystery of the Numbered (Sippur)-the Supernal Mother; finally from the mystery of the Number (sepher).1v. Sefer Yezirah. Therefore it says: “The heavens declare” (mesaprim), namely, as we have pointed out, in the mystery of these three Names which, on the Sabbath, reign supreme more than on other days.
24
וּבְגִינֵי כַּךְ תּוּשְׁבַּחְתָּא דָּא, קָאָמַר דָּוִד בְּרוּחַ קֻדְשָׁא, עַל נְהִירוּ וּנְצִיצוּ וְשׁוּלְטָנוּ (נ"א ושלימו) דְּיוֹמָא דְּשַׁבַּתָּא עַל כָּל שְׁאַר יוֹמִין (ס"א ותקונא דיליה דאתתקנת ביומא דא מכל שאר יומין) בְּגִין רָזָא דִּשְׁמָא עִלָּאָה, דְּקָא נָהִיר בִּנְהִירוּ, וְנָצִיץ בִּנְצִיצוּ, וְאִשְׁתְּלִים בִּשְׁלִימוּ עֵילָּא וְתַתָּא. וּכְדֵין תּוֹרַת יְיָ' תְּמִימָה, שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא, (ס"א רזא דשמור כבוד לילה דהא היא תורת ה' תמימה תורה שבעל פה משה קבל תורה מסיני והא אתערו על תורה שבעל פה דאילו תורה שבכתב הא כתיב ויצו משרז את הלויים וגו' לקוח את ספר התורה. ודא לליואי אתחזי להאי דאחיד בשמשא ומלכא דאתייא מיניה משה נהיר לישראל מ' שנין שמשא ביומוי ותורת ה' דא מעלי שבתא) בְּרָזָא חֲדָא כִּדְקַאמְרָן.
Therefore David uttered this Psalm of praise, through the Holy Spirit, in regard to the light and the effulgence of the Sabbath and its pre-eminence over the other days of the week because of the mystery of the Supernal Name which in it lightens up and radiates and sparkles in the spheres of holiness, and is completed above and below.
כַּד נָהִיר יְמָמָא בְּיוֹמָא דְּשַׁבַּתָּא, סְלִיקוּ דְּחֶדְוָה סָלִיק (בראשית ח' ע"א) בְּכֻלְּהוּ עָלְמִין, בְּנַיְיחָא בְּחֶדְוָה. כְּדֵין (תהילים י״ט:ב׳) הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל וּמַעֲשֵׂי יָדָיו מַגִּיד הָרָקִיעַ. מַאן שָׁמַיִם. אִלֵּין שָׁמַיִם, דִּשְׁמָא עִלָּאָה אִתְחָזֵי בְּהוּ, דִּשְׁמָא קַדִּישָׁא אִתְרְשִׁים בְּהוּ.
And when the Sabbath day itself lightens, a spirit of tranquil joy ascends through all worlds. This is the significance of the Psalm (recited on Sabbath morning): ‘“The heavens tell the glory of God; and the firmament proclaims his handiwork. ” ‘What is meant by “Heaven”? That heaven in which the Supernal Name is made visible (shama-yim- heaven; shem-Name).
מְסַפְּרִים, מַאי מְסַפְּרִים, אִי תֵּימָא כְּמַאן דְּמִשְׁתָּעֵי סִפּוּר דְּבָרִים. לָאו הָכִי. אֶלָּא דְּנָהֲרִין וּנְצִיצִין בִּנְצִיצוּ דִּנְהוֹרָא עִלָּאָה, וְסַלְּקִין בִּשְׁמָא, דְּכָלִיל בִּנְהִירוּ דִּשְׁלִימוּ עִלָּאָה.
What is the meaning of the word “tell” (mesaprim) P Assuredly not the mere telling of a tale. Far otherwise! It signifies that they are illumined from the flashing of the supernal Point and ascend in the Name which is contained in the light-stream of the supernal perfectness.
וּמַאן אִיהוּ סִפּוּר. דְּנַצְּצֵי בִּנְהִירוּ דִּשְׁלִימוּ דְּסֵפֶר עִלָּאָה. וּבְגִין כַּךְ, סַלְּקִין בִּשְׁמָא שְׁלִים, וְנַהֲרִין בִּנְהִירוּ שְׁלִים, וְנַצְצֵי בִּנְצִיצוּ שְׁלִים. אִינְהוּ מְנַצְצֵי וְנַהֲרֵי בְּגַרְמַיְיהוּ, מִגּוֹ נְהִירוּ דִּנְצִיצוּ דְּסֵפֶר עִלָּאָה, וְנַצְצֵי וְנַהֲרֵי לְכָל סְטָר וּסְטָר (נ"א לכל כבוד וכבוד) דְּמִתְדַּבְּקָן בֵּיהּ, דְּהָא מִנַּיְיהוּ, מֵהַהוּא סְפִירוּ וּנְהִירוּ, נָהִיר כָּל עִזְקָא וְעִזְקָא, וְנָצִיץ בִּנְצִיצוּ, בְּגִין דִּבְּהַאי יוֹמָא מִתְעַטְּרָן שָׁמַיִם, וְסַלְּקִין בִּשְׁמָא קַדִּישָׁא, יַתִּיר מִשְּׁאָר יוֹמִין.
They flash and lighten of themselves through the lightening and flashing of the Supernal Book;1Malkuth. they lighten and flash towards all the sides which are attached to them, and each sphere retains unto itself a little of this light, for from that sapphire-like radiance every ring in the chain derives its light and radiance. For upon this day (Sabbath) the heavens are crowned and ascend in the power of the Holy Name more than on any other day.
וּמַעֲשֵׂה יָדָיו, הַהוּא טַלָּא עִלָּאָה, דְּנָהִיר מִכָּל סִטְרִין גְּנִיזִין, דְּאִיהוּ מַעֲשֵׂה יָדָיו, וְתִקּוּנָא דִּילֵיהּ, דְּמִתַּתְקְנָא בְּיוֹמָא דָּא מִכָּל שְׁאָר יוֹמִין.
“His handiwork” is the supernal Dew which streams forth from all the hidden regions; it is “the work of His hands”, and His self-fulfilment wherein He completes and perfects Himself on this day more than upon any other.
מַגִּיד הָרָקִיעַ. מַאי מַגִּיד. מָשִׁיךְ וְנָגִיד לְתַתָּא, מֵרֵישָׁא דְּמַלְכָּא, מַלְיָא מִכָּל סִטְרוֹי. הָרָקִיעַ, הַהוּא רָקִיעַ, דְּאִיהוּ מַבּוּעָא דְּבֵירָא. וְדָא אִיהוּ הַהוּא נָהָר דְּנָפִיק מֵעֵדֶן, וְדָא אִיהוּ דְּנָגִיד וּמָשִׁיךְ לְתַתָּא, נְגִידוּ דְּטַלָּא עִלָּאָה, דְּנָהִיר וְנָצִיץ בִּנְצִיצוּ מִכָּל סִטְרִין. וְדָא רָקִיעַ אַנְגִּיד לֵיהּ בִּמְשִׁיכוּ דִּרְחִימוּ וְתִיאוּבְתָּא, לְאַשְׁקָאָה שַׁקְיוּ דְּחֶדְוָה, לְמַעֲלֵי שַׁבַּתָּא.
This dew “streams down” (maggid in the Aramaic sense) from the Head of the King, with an abundance of blessing, the “firmament” here signifying the stream issuing from the Cistern, the “River which went out of Eden”, which flows earthwards, as the stream of the Supernal Dew which gleams and flashes from all sides. This “firmament” draws it downward upon a current of love and desire, in order that it may water the field of bliss and joy at the entrance of the Sabbath.
וְכַד נָגִיד וּמָשִׁיךְ הַהוּא טַלָּא דִּבְדוֹלְחָא, כֹּלָּא (נגיד) מַלְיָא וּשְׁלִים בְּאָתְווֹי קַדִּישִׁין, בְּכָל אִינּוּן שְׁבִילִין קַדִּישִׁין. כֵּיוָן דְּכֹלָּא אִתְחַבָּר בֵּיהּ, אִתְעָבִיד בֵּיהּ אָרְחָא לְאַשְׁקָאָה וּלְבָרְכָא לְתַתָּא.
When that fair pearled Dew streameth down, the whole becomes full and complete in its holy letters acting through all their holy channels; since all is united to it, a path is opened to it to water and bless all below.
יוֹם לְיוֹם: יוֹמָא לְיוֹמָא, וְעִזְקָא לְעִזְקָא. הַשְׁתָּא מִשְׁתָּעֵי קְרָא בְּאֹרַח פְּרָט, הֵיךְ שָׁמַיִם מְסַפְּרִים וּמְתַקְּנִין בִּסְפִירוּ וּבִנְצִיצוּ עִלָּאָה לְהַאי כָּבוֹד, וְהֵיךְ נָגִיד וּמָשִׁיךְ הַהוּא רְקִיעָא, נְגִידוּ דְּטַלָּא עִלָּאָה. וְאָמַר, יוֹם לְיוֹם יַבִּיעַ אֹמֶר. יוֹמָא לְיוֹמָא, וְדַרְגָּא לְדַרְגָּא, יְחַוֶּה (ס"א אוחז) לְאִתְכַּלְּלָא דָּא בְּדָא, וּלְאִתְנָהֲרָא דָּא מִן דָּא, מֵהַהוּא סְפִירוּ דִּמְנַצְּצֵי וּמְנַהֲרֵי שָׁמַיִם, לְהַאי כָּבוֹד. יַבִּיעַ: כְּמָה דְאַתְּ אָמֵר מַבָּע אִתְעָבִיד וְגוֹ'. אוֹחוּ לְאַנְהֲרָא דָּא מִן דָּא, וּלְאִתְנַצְּצָא דָּא מִן דָּא, מֵהַהוּא סְפִירוּ וּנְצִיצוּ.
“Day unto day”-one day to another, one ring or sphere unto its fellow. Here Scripture speaks in detail concerning the manner in which the heavens radiate sapphire brightness to that Glory, and how that “Firmament” of the supernal Dew causes the downward flow of the current. “Day unto day utters speech.” Day unto day, grade unto grade, in order that the one should complete itself in the other, and one be illumined by the other from the luminous and sparkling radiance of the Sapphire which is reflected by the heavens back to the central glory. The word yabia’ (uttereth) can be translated “hasteneth”: they hasten to catch the light and the flashing one from another.
אֹמֶ"ר: כְּלָלָא דְּאַתְוָון וּשְׁבִילִין דְּנָפְקִין מֵאַבָּא וְאִימָּא, וְהַהוּא רֵישָׁא דְּנָפִיק מִנַּיְיהוּ, דְּאִיהוּ בְּרָא בּוּכְרָא, אָלֶף: אַבָּא. וְכַד אִיהוּ סָלִיק וְנָחִית, אִתְחַבְּרַת מ' בַּהֲדֵי א', וְאִיהוּ אֵם. ר': רֵישָׁא (קע"ח ע"ב) בּוּכְרָא. כַּד מִתְחַבְּרָן אַתְוָון כֻּלְּהוּ, אֹמֶר. דָּא נְהִירוּ דְּאַבָּא וְאִימָּא וּבְרָא בּוּכְרָא, וְנָהֲרִין דָּא בְּדָא בְּחִבּוּרָא חֲדָא. שַׁלְטָא בְּיוֹמָא דְּשַׁבַּתָּא. וְעַל דָּא כֹּלָּא אִתְכְּלִיל דָּא בְּדָא, בְּגִין לְמֶהוֵי חַד. וּבְגִין כַּךְ אוֹחוּ דָּא בְּדָא, הַהוּא אֹמֶר שְׁלִיטוּ עִלָּאָה, לְמֶהֱוֵי כֹּלָּא חַד.
The word OMeR (speech) indicates the letters and paths which proceed from the Father1Hokmah. the Mother,2Binah. and the head which issues from them, who is the firstborn Son.3‘Tifereth. Aleph symbolizes the Father, and when it ascends and descends, the Mem unites itself with it, producing em, which signifies Mother; the resh is the Head (rosh =head), signifying Son. When these three unite the result is that they form “Word”, “Speech”. Thus the Father, the Mother, and the first born Son radiate one within the other in one union, which has its reign and duration upon the Sabbath. Thus all are united so as to become one, and therefore they hasten one to another that Omer, as a supernal reign, in order that all should be one.
וְכַד כָּל הַאי אִתְנְגִיד וְאִתְמְשַׁךְ לְהַאי רָקִיעַ, כְּדֵין אִיהוּ אַשְׁקֵי וְאַנְהִיר לְתַתָּא, לְהַאי כְּבוֹד אֵל, לְמֶעְבַּד תּוֹלָדִין בְּדִיּוּקְנָא דְּאִינּוּן שָׁמַיִם, דְּנָהֲרִין לְהַהוּא כְּבוֹד אֵל. (ודא הוא דכתיב)
But when all has been conveyed down to that “firmament”, then it diffuses light upon the “Glory of God” below that it may produce beings in the likeness of the heavens which give light to that Glory.
וְלַיְלָה לְלַיְלָה יְחַוֶּה דָּעַת, רְתִיכִין דִּילָהּ (דא לדא) דְּאִינּוּן גּוּפָא דְּכֻרְסְיָיא, וְכֻלְּהוּ אִקְרוּן לֵילוֹת, כְּמָה דְאַתְּ אָמֵר (תהילים ט״ז:ז׳) אַף לֵילוֹת יִסְּרוּנִי כִלְיוֹתָי. רְתִיכָא עִלָּאָה, אִתְקְרֵי יָמִים, יוֹם לְיוֹם. רְתִיכָא תַּתַּאָה, אִקְרֵי לֵילוֹת, לַיְלָה לְלַיְלָה.
“And night unto night declareth knowledge.” These are those “chariots” which form the body of the Throne; they are called “nights”, as it is written: “My reins also instruct me in the nights” (Ps. 16, 7). The upper chariot is called “Days” or “day unto day’,, the lower “Nights”, or “night unto night”.
יְחַוֶּה. דָּעַת, יְחַוֶּה: יְחַיֶּה. יְחַיֶּה תּוֹלָדִין, דְּאִינּוּן (נ"א באינון) שָׁמַיִם. וְאִי תֵּימָא, יְחַוֶּה לָאו יְחַיֶּה. תָּא חֲזֵי, כְּתִיב (בראשית ג׳:כ׳) וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה, כִּי הִיא הָיְתָה אֵם כָּל חַי. חַוָּה וְחַיָּה בְּמִלָּה חֲדָא סַלְּקִין. וְעַל דְּאִסְתָּלַּק (נ"א דא אסתלק) י', וְעָיִיל ו', דְּאִיהוּ כְּדְקָא יֵאוֹת, דְּהָא ו' אִיהוּ חַיִּין וַדַּאי, וְעַל דָּא חַוָּה וְחַיָּה, י' (ס"א זעירא נטילא) נָטְלָא חַיִּין מִן ו'. אוּף הָכָא, יְחַוֶּה, יְחַיֶּה.
Ye-hawe (declares) may also mean “makes alive”, to wit, produces the progeny of the heavens, “brings unto life” generations.
דָּעַת: דָּא אִיהוּ רָזָא דְּשָׁמַיִם. מַה שָׁמַיִם שִׁית סִטְרִין, אוּף הָכָא שִׁית סִטְרִין, בְּאִינּוּן תּוֹלָדִין דְּקָא יְחַיֶּה כְּגַוְונָא דִּילֵיהּ, וְעַל דָּא יוֹם לְיוֹם אִתְכְּלִיל בְּדַרְגָּא עִלָּאָה אֹמֶ"ר. וְלַיְלָה לְלַיְלָה בְּרָזָא דִּדְכוּרָא, דְּקָא נָהִיר לָהּ דְּאִיהוּ שְׁמֵיהּ (נ"א שמים') דָּעַת.
“Knowledge” designates the mystery of the heavens: as the heavens have six sides, so also the generations which they bring into life in their likeness. Thus “day unto day” is included in a supernal sphere called “Word” (omer), and “night unto night” in the mystery of the Male, who gives light to her and whose name is “Knowledge”.
וּבְגִין דְּהַאי אֹמֶר רָזָא עִלָּאָה אִיהוּ, וְלָא כִּשְׁאָר אֲמִירָן, אַהְדָּר קְרָא עָלֵיהּ וְאָמַר, אֵין אֹמֶר וְאֵין דְּבָרִים, כִּשְׁאָר אֲמִירָן דְּעָלְמָא. אֶלָּא הַאי אֹמֶר, רָזָא עִלָּאָה אִיהוּ, בְּדַרְגִּין עִלָּאִין, דְּלֵית תַּמָּן אֲמִירָן וּדְבָרִים, וְלָא אִשְׁתְּמָעוּ, כִּשְׁאַר דַּרְגִּין דְּאִינּוּן רָזָא דִּמְהֵימְנוּתָא, דְּאִינּוּן קָלָא דְּמִשְׁתְּמַע, אֲבָל הָנֵי לָא (בראשית נ') אִשְׁתְּמָעוּ לְעָלְמִין, וְהַיְינוּ דִּכְתִּיב בְּלִי נִשְׁמַע קוֹלָם.
And because this “Word” is not like other words, but is a supernal mystery, Scripture comes back to it and says: “There is no word (omer) nor speeches, their voices are not heard” (v. 3). This “word” is a supreme mystery of supernal grades, where there are no voices nor speech, and which cannot be understood like the other grades which constitute the mystery of the Faith, and which are voices that can be heard.
אֲבָל בְּכָל הָאָרֶץ יָצָא קַוָּם, אַף עַל גַּב דְּאִינּוּן טְמִירִין עִלָּאִין, דְּלָא אִתְיְידָעוּ לְעָלְמִין, נְגִידוּ וּמְשִׁיכוּ דִּלְהוֹן, אִתְמְשַׁךְ וְאִתְנְגִיד לְתַתָּא. וּבְגִין הַהוּא מְשִׁיכוּ, אִית לָן מְהֵימְנוּתָא שְׁלֵימָתָא, בְּהַאי עָלְמָא, וְכָל בְּנִי עָלְמָא מִשְׁתָּעוּ רָזָא דִּמְהֵימְנוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא, בְּאִינּוּן דַּרְגִּין, כְּאִילּוּ אִתְגַּלְּיָין, וְלָא הֲווֹ טְמִירִין וּגְנִיזִין, וְהַיְינוּ וּבִקְצֵה תֵבֵל מִלֵּיהֶם, מֵרֵישָׁא דְּעָלְמָא, עַד סַיְיפֵי עָלְמָא מִשְׁתָּעָאן אִינּוּן חַכִּימֵי לִבָּא, בְּאִינּוּן דַּרְגִּין גְּנִיזִין, אַף עַל גַּב דְּלָא אִתְיְידָעוּ.
And yet “Their line is gone out through all the earth” (v. 4), although they are supernal mysteries which can never be perfectly comprehended, yet the current of their flow is downward. Because of this current, we have a true Faith in this world, and all mankind can discourse of the mystery of the Faith of the Holy One in connection with these grades, as if they were revealed to and not hidden from them. Therefore it says: “And their words to the end of the world” (Ibid.), which means that from the beginning to the end of the world the “wise of heart” discourse of those hidden grades although they cannot be comprehended.
אֲבָל בְּמָה אִשְׁתְּמוֹדְעָן, בְּגִין דְּלַשֶּׁמֶשׁ שָׂם אֹהֶל בָּהֶם, בְּגִין שִׁמְשָׁא קַדִּישָׁא, דְּאִיהוּ מַשְׁכְּנָא מֵאִינּוּן דַּרְגִּין עִלָּאִין קַדִּישִׁין, וְאִיהוּ נְהוֹרָא, דְּנָטִיל כָּל נְהוֹרִין גְּנִיזִין, וְהַהוּא מְשִׁיכוּ דִּלְהוֹן, וּבְגִינֵיהּ אִתְחָזֵי מְהֵימְנוּתָא בְּכָל עָלְמָא.
And how far are they comprehended? “In them hath he set a tent for the sun” (Ibid.), because the holy sun1‘Tifereth. is as a tabernacle of all those supreme grades, and is as a light which has taken into itself all the hidden lights and the whole current of their extension, whereby Faith is manifested in the whole world.
מַאן דְּנָטִיל לְשִׁמְשָׁא, כְּמַאן דְּנָטִיל לְכֻלְּהוּ דַּרְגִּין. בְּגִין דְּשִׁמְשָׁא אִיהוּ אֹהֶל דְּאִתְכְּלִיל בְּהוֹן, וְנָטִיל כֹּלָּא, וְאִיהוּ נָהִיר לְכָל אִינּוּן גְּוָונֵי נְהוֹרִין לְתַתָּא. וְעַל דָּא וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ, בִּנְהִירוּ וּנְצִיצוּ דְּכָל נְהוֹרִין גְּנִיזִין, דְּכֻלְּהוּ בְּתִיאוּבְתָּא בִּרְעוּתָא שְׁלִים, יָהֲבֵי לֵיהּ רְעוּתַיְיהוּ וּנְהִירוּ דִּלְהוֹן, כְּמָה דִּלְחָתָן אִית רְעוּ וְתִיאוּבְתָּא דְּכַלָּה (נ"א דכלהו) לְמֵיהַב לָהּ נְבִזְבְּזָן וּמַתְּנָן. וְעַל דָּא וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ.
To grasp the Sun is equivalent to grasping all grades, because the sun is a “tent” including all and absorbing all; and he in turn lights up all the shining colours below. Hence “He is a bridegroom coming forth from his canopy (covering)” (v. 6), in the gleam and flash of those hidden lights which in strong yearning and desire give him tokens of their love, as to a bridegroom to whom all his friends give presents and gifts.
מַאן חֻפָּתוֹ. דָּא עֵדֶן. וְרָזָא דָּא, (בראשית ב׳:י׳) וְנָהָר יוֹצֵא מֵעֵדֶן. עֵדֶן, דָּא אִיהוּ חוּפָּא דְּחַפְיָא עַל כֹּלָּא. יָשִׂישׂ כַּגִבּוֹר. יָשִׂישׂ, מִסִּטְרָא דְּאוֹר קַדְמָאָה דְּלָא אִשְׁתְּכַח בֵּיהּ דִּינָא כְּלָל. כְּגִבּוֹר, מִסִּטְרָא דִּגְבוּרָה, וְאַף עַל גַּב דִּגְבוּרָה אִיהִי דִּינָא שְׁלִים, כְּגִבּוֹר כְּתִיב, וְלָא גִּבּוֹר, בְּגִין דְּאַמְתִּיק דִּינָא בְּחֶסֶד, וְנָטִיל כֹּלָּא כַּחֲדָא, בְּתִיאוּבְתָּא וּרְעוּתָא שְׁלִים. וְכָל דָּא, לָרוּץ אֹרַח. כְּמָה דְאַתְּ אָמֵר (ישעיהו מ״ג:ט״ז) הַנּוֹתֵן בַּיָּם דָּרֶךְ לְאַשְׁקָאָה וּלְאַשְׁלְמָא נְהִירוּ דְּסִיהֲרָא בְּכָל סִטְרִין, (רט"ו ע"א) וּלְמִפְתַּח בָּהּ אֹרַח לְאַנְהָרָא לְתַתָּא.
And what is “his covering”? Eden, the “covering” which covers up all things. “He rejoiceth” from the side of the primeval light in which judgement has no place at all. “As a strong man” (gibbor)-from the side of “strength” (geburah); and note that it does not say here “a strong man”, but “as a strong man”, which means that Judgement is tempered by Mercy. Thus the sun gathers all together in one, in perfect devotion and love. “To run on the way”, in order to nourish and complement the Moon on every side and make it possible for her to shed her light downwards.
מִקְצֵה הַשָּׁמַיִם מוֹצָאוֹ, מִסַּיְיפֵי אִלֵּין שָׁמַיִם עִלָּאִין דְּקָאָמַרָן, אִיהוּ אַפִּיק, בְּגִין דִּבְסִיּוּמָא דְּגוּפָא, אִיהוּ אַפִּיק, וּבְהַהוּא אֲתָר אִשְׁתְּמוֹדַע בֵּין דְּכַר לְנוּקְבָּא. וְדָא הוּא דִּכְתִּיב, (דברים ד׳:ל״ב) וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. קְצֵה הַשָּׁמַיִם דָּא (ר' ע"א) עָלְמָא עִלָּאָה. וּלְמִקְצֵה הַשָּׁמַיִם, דָּא (מלכא ד) שְׁלָמָא דִּילֵיהּ. כְּמָה דְּהַאי נָטִיל כָּל נְהוֹרִין, וְכֻלְּהוּ בֵּיהּ, אוּף הָכִי הַאי, נָטִיל כָּל נְהוֹרִין, וְכֻלְּהוּ בֵּיהּ, וְאִיהוּ נָפִיק מִקְּצֵה הַשָּׁמַיִם.
“His going forth is from the end of the heaven” (v. 7). He goes forth from the end of that supernal heaven, from the termination1Yesod. of the Body, as it is written, “From one end of heaven to the other end of the heaven” (Deut. 4, 32); where the “one end” designates the upper world, and the “other end” its termination.
וּתְקוּפָתוֹ: דְּסָחֲרָא (ס"א דסיהרא) בְּכָל אִינּוּן סִטְרִין (נ"א ספירן) קַדִּישִׁין, דְּאִתְחָזוּן לְאִתְנָהֲרָא וּלְאִתְשָׁקָאָה וּלְנַצְּצָא מִנֵּיהּ. וְאֵין נִסְתָּר, לֵית מַאן דְּאִתְחַפְיָא מֵהַהוּא נְהִירוּ, דְּהָא לְכֻלְּהוּ אַנְהִיר בִּכְלָלָא חֲדָא, לְכָל חַד וְחַד כְּמָה דְּאִתְחָזֵי לֵיהּ.
“And his circuit unto the ends of it” (Ibid.): he (the sun) runs through all those holy regions that are capable who bore the sacred ark.1v. Zohar, Genesis, 123a. This corresponded to the mystery above: when the “living beings,’ (Hayoth) lay hold of the Throne in order to raise it to the highest heights, then we sing this Psalm. As to the question, why, then, is it called “new” when it is perpetually being repeated, the fact is that it is indeed a “new song” because it refers to the “new” moon at the time when she receives light from the sun. “His right hand and his holy arm hath wrought salvation for him”: this denotes the rousing of the right and the left hand to receive Her (the Moon, signifying the of being vivified and nourished by his rays. “And there is nothing hid from the heat thereof’ (Ibid.): nothing is hidden from that radiance, for it is directed towards all together, to each according to its capacity of reception.
וְכַד כֻּלְּהוּ אִשְׁתְּלִימוּ וְאִתְנְהִירוּ מִגּוֹ שִׁמְשָׁא, כְּדֵין סִיהֲרָא מִתְעַטְּרָא בְּגַוְונָא דְּאִימָּא עִלָּאָה, שְׁלֵימָא בְּנ' תַּרְעִין, וְדָא אִיהוּ דִּכְתִּיב תּוֹרַת יְיָ' תְּמִימָה, דְּהָא כְּדֵין אִיהִי (שלימא) תְּמִימָה, מִכָּל סִטְרִין, בְּרָזָא דַּחֲמֵשׁ דַּרְגִּין, כְּגַוְונָא דְּאִימָא עִלָּאָה, דְּאִינּוּן חֲמֵשׁ רָזָא דְּחַמְשִׁין.
When all are thus completed and vivified by the Sun, then the Moon is crowned in the likeness of the supernal perfect Mother in fifty gates. This is expressed in the following verse: “The Torah of the Lord is perfect, quickening the soul”; as she is perfect from all sides in the mystery of five grades, in the likeness of the supernal Mother, to whom belongs the mystery of the fifty.
וּבְגִינֵי כַּךְ, אִיהִי אַתְיָא בַּחֲמֵשׁ חֲמֵשׁ תֵּיבִין, בְּגִין לְאַשְׁלְמָא לְרָזָא דְּחַמְשִׁין. תּוֹרַת יְיָ' תְּמִימָה מְשִׁיבַת נָפֶשׁ, הָא חֲמֵשׁ. עֵדוּת יְיָ' נְאֱמָנָה מַחְכִּימַת פֶּתִי, הָא חֲמֵשׁ. פִּקּוּדֵי יְיָ' יְשָׁרִים מְשַׂמְּחֵי לֵב, הָא חֲמֵשׁ. מִצְוַת יְיָ' בָּרָה מְאִירַת עֵינַיִם, הָא חֲמֵשׁ. יִרְאַת יְיָ' טְהוֹרָה עוֹמֶדֶת לָעַד, הָא חֲמֵשׁ. מִשְׁפְּטֵי יְיָ' אֱמֶת צָדְקוּ יַחְדָּיו, הָא חֲמֵשׁ. וְכֻלְּהוּ אַתְיָין בַּחֲמֵשׁ חֲמֵשׁ, לְאִתְכַּלְּלָא כְּגַוְונָא דְּאִימָּא עִלָּאָה.
Therefore the Torah is introduced here in six parallel sentences of five words (in Hebrew) each, in order to complete the mystery of fifty. “The Torah of the Lord is perfect, quickening the soul” is five. “The testimony of the Lord is sure, making wise the simple” is five. “The statutes of the Lord are right, rejoicing the heart” is five. “The commandment of the Lord is clear, enlightening the eyes” is five. “The fear of the Lord is pure, enduring for ever” is five. “The judgements of the Lord are true, righteous altogether” is five. All these sentences present themselves in five words each, after the semblance of the supernal Mother;
וְעַל דָּא, יְהוָֹ"ה יְהוָֹ"ה שִׁית זִמְנִין, לָקֳבֵל שִׁית סִטְרִין עִלָּאִין, דְּאִינּוּן רָזָא דִּשְׁמָא עִלָּאָה, (נ"א דשמיא עלאין) וְעַל דָּא, סִיהֲרָא אִתְמַלְּיָא וְאִשְׁתְּלִים בְּסִדּוּרָא עִלָּאָה כְּדְקָא יֵאוֹת, וְדָא אִיהוּ בְּיוֹמָא דְּשַׁבַּתָּא, דְּכֹלָּא אִשְׁתְּלִים כְּדְקָא יֵאוֹת, בְּרָזָא דְּשַׁבַּתָּא עֵילָּא וְתַתָּא.
six times, as the Tetragrammaton is mentioned in these verses six times, corresponding with the six supernal grades which form the mystery of the supernal heaven. So the Moon is completed in the realm of transcendence into that which it should be, and all this on the Sabbath day, upon which all is perfected in the mystery of the Sabbath above and below.
וְעַל דָּא בְּיוֹמָא דָּא, אִתּוֹסָף נְהִירוּ בְּכֹלָּא, כִּדְקַאמְרָן. שָׁמַיִם נַטְלֵי מִמְּקוֹרָא דְּחַיֵּי בְּקַדְמִיתָא, וְאִינּוּן מְנַהֲרֵי וּמְתַקְּנֵי לִכְבוֹד עִלָּאָה, מֵרָזָא (בראשית ל"ה ע"ב) דְּסֵפֶר עִלָּאָה, אַבָּא דְּכֹלָּא. וּמֵרָזָא דְּסֵפֶר, אִימָּא עִלָּאָה. וְאִיהוּ, מֵרָזָא דְּסִפּוּר. וּבְגִין כַּךְ, מְסַפְּרִים, כִּדְקַאמְרָן. בְּרָזָא דִּתְלַת שְׁמָהָן אִלֵּין, דְּשַׁלְטִין בְּיוֹמָא דְּשַׁבַּתָּא, עַל כָּל שְׁאַר יוֹמִין.
On this day, therefore, radiance is increased everywhere. The heavens receive it from the source of life; and they then impart light and completeness to the supernal Glory from the mystery of the supernal Numberer (Sopher), the Father of all; then from the mystery of the Numbered (Sippur)-the Supernal Mother; finally from the mystery of the Number (sepher).1v. Sefer Yezirah. Therefore it says: “The heavens declare” (mesaprim), namely, as we have pointed out, in the mystery of these three Names which, on the Sabbath, reign supreme more than on other days.
וּבְגִינֵי כַּךְ תּוּשְׁבַּחְתָּא דָּא, קָאָמַר דָּוִד בְּרוּחַ קֻדְשָׁא, עַל נְהִירוּ וּנְצִיצוּ וְשׁוּלְטָנוּ (נ"א ושלימו) דְּיוֹמָא דְּשַׁבַּתָּא עַל כָּל שְׁאַר יוֹמִין (ס"א ותקונא דיליה דאתתקנת ביומא דא מכל שאר יומין) בְּגִין רָזָא דִּשְׁמָא עִלָּאָה, דְּקָא נָהִיר בִּנְהִירוּ, וְנָצִיץ בִּנְצִיצוּ, וְאִשְׁתְּלִים בִּשְׁלִימוּ עֵילָּא וְתַתָּא. וּכְדֵין תּוֹרַת יְיָ' תְּמִימָה, שַׁבָּת דְּמַעֲלֵי שַׁבַּתָּא, (ס"א רזא דשמור כבוד לילה דהא היא תורת ה' תמימה תורה שבעל פה משה קבל תורה מסיני והא אתערו על תורה שבעל פה דאילו תורה שבכתב הא כתיב ויצו משרז את הלויים וגו' לקוח את ספר התורה. ודא לליואי אתחזי להאי דאחיד בשמשא ומלכא דאתייא מיניה משה נהיר לישראל מ' שנין שמשא ביומוי ותורת ה' דא מעלי שבתא) בְּרָזָא חֲדָא כִּדְקַאמְרָן.
Therefore David uttered this Psalm of praise, through the Holy Spirit, in regard to the light and the effulgence of the Sabbath and its pre-eminence over the other days of the week because of the mystery of the Supernal Name which in it lightens up and radiates and sparkles in the spheres of holiness, and is completed above and below.