In addition, during that night that point radiates its light and spreads forth its wings over the world, so that all other powers disappear and the world abides in a state of security.
As for the Israelites, each one of them becomes the habitation of an additional soul, under the influence of which all sadness and gloom and irritation are forgotten, there being only joy and gladness diffused through both the upper and the lower worlds. In its descent, the additional soul bathes itself in the sweet perfumes of the Garden of Eden, after which it descends and rests upon the holy people. Happy are they when that spirit is stirred within them.
At the time of the spirit’s descent there accompany it into the Garden of Eden sixty Chariot teams in all their glory, facing towards the six directions. When it arrives in the Garden of Eden all the spirits and souls abiding therein bestir themselves to meet that Sabbath spirit, and a proclamation goes forth, saying: Happy are ye, O holy people of Israel, on whom your Master has bestowed an additional spirit.
Here is a most recondite doctrine only known to the initiated of the mystical Wisdom. This spirit is indeed the extension of the Sabbath-point, from which it grows out and diffuses itself into the world. This constitutes the true inwardness of the Sabbath here below; and this is specially alluded to in the injunction: “Wherefore the children of Israel shall guard the Sabbath” (Ex. 31, 16), where the particle eth is meant to include the additional spirit that requires special attention in order that it may remain with a man. The same is indicated in the clause, “that guards the Sabbath from profaning it” (Isa. 56, 2).
Within the mystery of the special spirit there is this further mystery, to wit, that it shares in all the enjoyments and delights that Israel partakes of on that day; hence it behoves us to afford it pleasure by partaking of food and drink three times, the three meals corresponding to the three grades of Divine Faith, as explained elsewhere. Happy is the portion of whoever affords it pleasure and delight on that day.
During the six days of the week that spirit experiences a heavenly bliss radiated from the Ancient of Ancients. But on the Sabbath, after it descends and bathes itself in the Garden of Eden, it shares in the bodily pleasure derived from the meal of Faith, and is thus filled with the delights both of the superior world and the lower world.
Insomuch, then, as it abides with man, it is necessary for him to guard it, conformably to the Scriptural injunction: “Wherefore the children of Israel shall guard the Sabbath” (Ex. 31, 16), the term “Sabbath” alluding to the terrestrial Sabbath-point, and the particle eth to the special spirit which is the expansion of the same Point. When that expansion brings an affluence of holiness and beatitudes from on high on to that point, there is an effulgence of light all around, and the spirit is illumined on all sides, the heavenly and the earthly. This is alluded to in the words, “It is a sign between me and the children of Israel” (Ibid. 31, 17), as much as to say: “It is a portion and a heritage shared between us jointly.”
The heavenly part of it consists of transcendental holy bliss and sublime delight in the resplendency of the Ancient of Ancients; whilst in the terrestrial part there is the physical enjoyment of the repasts. It behoves, therefore, a man to cheer that day with sumptuous food and drink, with noble raiment, and with whatever conduces to joyfulness.
And when the terrestrial portion is duly decorated and is properly tended it ascends on high and becomes merged into one with the heavenly portion; so that the “Point” becomes an amalgam of the upper and the lower worlds, and a unification of all the elements. In the mystical book of King Solomon the following recondite doctrine, as expounded by the Holy Lamp, is found.
The term vayinefash (and He rested) (Ibid.) may be resolved into vai (woe), nefesh (soul), that is, woe to the soul forlorn! Now we may well argue that it should rather be woe to the body that loses the special spirit with the departure of the Sabbath. But the truth is that man possesses a certain nefesh (psyche) that attracts to itself the special spirit on the eve of Sabbath, so that that spirit takes up its abode and resides within it the whole of the Sabbath. It thus becomes a superior nefesh, with greater power and resources than it possessed before.
It is in reference to this that we have learned that the nefesh of every Israelite is decorated on the Sabbath day, that decoration consisting of the special spirit within them. But at the conclusion of the Sabbath that spirit departs, and then woe to the nefesh that is thus bereft. It has lost the heavenly crown and the holy energy it thereby possessed.
Those initiated in the higher wisdom perform their marital duties on each Sabbath night. Concerning this, we put a question to the Holy Lamp, pointing out to him that it seems to contradict the known fact that the lower Crown receives what it receives1i.e. the souls from on high. in the daytime, and in the night it distributes sustenance to all its host, as Scripture says: “She rises also while it is yet night, and giveth food to her household, and a portion to her maidens” (Prov. 31, 15). If this be so, how can we say the proper time for intercourse is on that night in particular?
He replied: Assuredly, that is the proper time for marital intercourse, insomuch as that night distributes souls for those initiated in the mystical Wisdom, and no other time is appropriate for this junction to be performed with all joy without any extraneous admixture, save that night when the souls are distributed to the wise, the righteous, and the pious. Each night, indeed, may be proper for it, and that at midnight, as explained elsewhere, but it behoves the initiated to limit themselves to that night. The reason is that one spirit hovers over the world during the other days of the week, but on Sabbath night another spirit, a sacred and sublime spirit, descends for the holy people.
That spirit flows from the Ancient of Ancients and descends into the lower “Sabbath-point”, bringing therein rest for all, whence it expands into all directions on high and below, as it says: “between Me and the children of Israel”.
Hence, for those men of wisdom the proper time for that function is when that holy and exalted spirit is diffused around them, since that same spirit draws after it in its descent here below all the holy souls, so that by its means the exalted saints transmit to their offspring those holy souls.
הַאי נְקוּדָה תַּתָּאָה כַּד סַלְּקָא וְאִתְחַזִית, וְאִתְקַשִּׁיטַת. (ס"א האי נקודה תתאה כד סלקא לאתעטרא באבהן) כְּדֵין כָּל חֶדְוָה אִשְׁתְּכַח לְעֵילָּא וְתַתָּא, וְעָלְמִין כֻּלְּהוּ בְּחֶדְוָה. וּבְהַאי לֵילְיָא, הַאי נְקוּדָה אִתְפָּשַׁט נְהוֹרָאָה, וּפָרִישׂ גַּדְפּוֹי עַל עָלְמָא, וְכָל שִׁלְטוֹנִין אַחֲרָנִין מִתְעַבְּרָן, וּנְטִירוּ אִשְׁתְּכַח עַל עָלְמָא.
In addition, during that night that point radiates its light and spreads forth its wings over the world, so that all other powers disappear and the world abides in a state of security.
וּכְדֵין אִתּוֹסָף רוּחַ נִשְׁמְתָא בְּיִשְׂרָאֵל, עַל כָּל חַד וְחַד, וּבְהַהִיא נִשְׁמְתָא יְתֵירָא, נַשְׁיָין כָּל עִצְבָּא וְחֵימָתָא, וְלָא אִשְׁתְּכַח בַּר חֶדְוָה, לְעֵילָּא וְתַתָּא. הַהוּא רוּחָא דְּנָחִית וְאִתּוֹסַף בִּבְנֵי עָלְמָא, כַּד נָחִית, אִתְסָחֵי בְּבוּסְמִין דְּגִּנְתָּא דְּעֵדֶן, וְנָחִית וְשָׁרָא עַל עַמָּא קַדִּישָׁא, זַכָּאִין אִינּוּן, כַּד הַאי רוּחָא אִתְעָר.
As for the Israelites, each one of them becomes the habitation of an additional soul, under the influence of which all sadness and gloom and irritation are forgotten, there being only joy and gladness diffused through both the upper and the lower worlds. In its descent, the additional soul bathes itself in the sweet perfumes of the Garden of Eden, after which it descends and rests upon the holy people. Happy are they when that spirit is stirred within them.
בְּהַהִיא שַׁעֲתָא דְּהַהוּא רוּחָא נָחִית נַחְתִּין עִמָּהּ לְגוֹ גִּנְתָּא דְּעֵדֶן, שִׁתִּין רְתִיכִין, מִתְעַטְּרִין לְשִׁית סִטְרִין. וְכַד מָטֵי לְגִנְתָּא דְּעֵדֶן, כְּדֵין כָּל אִינּוּן רוּחִין וְנִשְׁמָתִין דְּגִּנְתָּא דְּעֵדֶן, כֻּלְּהוּ (מתערי לההוא מתעטרי (נ"א בההוא)) רוּחָא. כְּרוּזֵי קָרֵי וְאָמַר, זַכָּאִין אַתּוּן יִשְׂרָאֵל, עַמָּא קַדִּישָׁא, דִּרְעוּתָא דְּמָארִיכוֹן אִתְּעַר לְגַּבַּיְיכוּ.
At the time of the spirit’s descent there accompany it into the Garden of Eden sixty Chariot teams in all their glory, facing towards the six directions. When it arrives in the Garden of Eden all the spirits and souls abiding therein bestir themselves to meet that Sabbath spirit, and a proclamation goes forth, saying: Happy are ye, O holy people of Israel, on whom your Master has bestowed an additional spirit.
רָזָא דְּרָזִין לְיַדְעֵי חָכְמְתָא, זַכָּאִין אִינּוּן כַּד הַאי רוּחָא אִתְעָר. הַאי רוּחָא אִיהוּ אִתְפַּשְּׁטוּתָא דְּהַאי נְקוּדָה, וְנָפְקָא מִינָּהּ, וְאִתְפַּשְּׁטָא בְּעָלְמָא, וְהַהוּא הֲוֵי רָזָא דְּשַׁבָּת, דְּשָׁרָא לְתַתָּא, וְעַל דָּא כְּתִיב בֵּיהּ שְׁמִירָה, (שמות ל״א:ט״ז) וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת, וְהָא אוּקְמוּהָ, שַׁבָּת לָא כְּתִיב, אֶלָּא אֶת הַשַּׁבָּת, לְאַסְגָּאָה הַהוּא רוּחָא דְּשָׁרֵי עַל כֹּלָּא, וְאִצְטְרִיךְ לְנַטְרָא לֵיהּ, הוֹאִיל וְקַיְּימָא עִמֵּיהּ דְּבַר נָשׁ, וְעַל דָּא כְּתִיב, (ישעיהו נ״ו:ו׳) כָּל שׁוֹמֵר שַׁבָּת מֵחַלְּלוֹ.
Here is a most recondite doctrine only known to the initiated of the mystical Wisdom. This spirit is indeed the extension of the Sabbath-point, from which it grows out and diffuses itself into the world. This constitutes the true inwardness of the Sabbath here below; and this is specially alluded to in the injunction: “Wherefore the children of Israel shall guard the Sabbath” (Ex. 31, 16), where the particle eth is meant to include the additional spirit that requires special attention in order that it may remain with a man. The same is indicated in the clause, “that guards the Sabbath from profaning it” (Isa. 56, 2).
בְּהַאי רָזָא אִית רָזָא אַחֲרָא. הַאי רוּחָא, אִתְהֲנִי בְּהַאי יוֹמָא, מֵהֲנָאוֹתָן דְּיִשְׂרָאֵל, וּמֵעִנּוּגָא דִּלְהוֹן, וּבְגִין דָּא, בָּעֵי לְמֵיהַב לֵיהּ עִנּוּגָא, בְּמֵיכְלָא וּבְמִשְׁתְּיָא, תְּלָת זִמְנִין, בִּתְלַת סְעוּדָתִין, דִּתְלַת דַּרְגֵּי מְהֵימְנוּתָא, כְּמָה דְּאוּקְמוּהָ. וְהַאי נָטִיל חֶדְוָה וְעִנּוּגָא, בְּאִינּוּן סְעוּדָתֵי דְּיִשְׂרָאֵל. זַכָּאָה חוּלָקֵיהּ, מַאן דְּאַהֲנֵי לֵיהּ, וּמְעַנֵג לֵיהּ, בְּהַאי יוֹמָא.
Within the mystery of the special spirit there is this further mystery, to wit, that it shares in all the enjoyments and delights that Israel partakes of on that day; hence it behoves us to afford it pleasure by partaking of food and drink three times, the three meals corresponding to the three grades of Divine Faith, as explained elsewhere. Happy is the portion of whoever affords it pleasure and delight on that day.
הַאי רוּחָא, אִתְהֲנֵי כָּל שִׁיתָא יוֹמִין, מֵרוּחָא עִלָּאָה דְּעַתִּיקָא דְּכָל עַתִּיקִין. וּבְיוֹמָא דְּשַׁבְּתָא, כֵּיוָן דְּנָחִית, וְאִתְסָחֵי בְּגִנְתָּא דְּעֵדֶן בְּלֵילְיָא, אִתְעַנָּג (ר"ח ע"א, צ"ח ע"ב) מֵעִנּוּגָא דְּגוּפָא, בִּסְעוּדָתֵי דִּמְהֵימְנוּתָא, וְאִתְעַטָּר (נ"א ואתענג) הַאי רוּחָא מֵעֵילָּא וְתַתָּא, וְאִתְרַוֵי בְּכָל סִטְרִין, בְּעִטְרָא דִּלְעֵילָּא וְתַתָּא.
During the six days of the week that spirit experiences a heavenly bliss radiated from the Ancient of Ancients. But on the Sabbath, after it descends and bathes itself in the Garden of Eden, it shares in the bodily pleasure derived from the meal of Faith, and is thus filled with the delights both of the superior world and the lower world.
וְהוֹאִיל וְקַיְּימָא עִמֵּיהּ דְּבַר נָשׁ, אִצְטְרִיךְ לֵיהּ לְנַטְרָא לֵיהּ. וְעַל דָּא כְּתִיב וְשָׁמְרוּ בְנֵי יִשְׂרָאֵל אֶת הַשַּׁבָּת. שַׁבָּת, דָּא הוּא הַהִיא נְקוּדָה תַּתָּאָה. אֶת הַשַּׁבָּת, דָּא הוּא הַאי רוּחָא, אִתְפַּשְּׁטוּתָא דְּהַהִיא נְקוּדָה. הַהוּא אִתְפַּשְּׁטוּתָא, כַּד אִתּוֹסָף קִדּוּשָׁן וּבִרְכָּאן מִלְּעֵילָּא, עַל הַהִיא נְקוּדָה, אִתְנְהִיר כֹּלָּא, וְאִתְעָבִיד רוּחָא נְהִירָא בְּכָל סִטְרִין, אִתְפְּלַג לְעֵילָּא וְנָהִיר. וְאִתְפְּלַג לְתַתָּא וְנָהִיר. וְדָא הוּא דִּכְתִּיב בֵּינִי וּבֵין בְּנִי יִשְׂרָאֵל חוּלָק אַחֲסָנָא אִית לָן כַּחֲדָא.
Insomuch, then, as it abides with man, it is necessary for him to guard it, conformably to the Scriptural injunction: “Wherefore the children of Israel shall guard the Sabbath” (Ex. 31, 16), the term “Sabbath” alluding to the terrestrial Sabbath-point, and the particle eth to the special spirit which is the expansion of the same Point. When that expansion brings an affluence of holiness and beatitudes from on high on to that point, there is an effulgence of light all around, and the spirit is illumined on all sides, the heavenly and the earthly. This is alluded to in the words, “It is a sign between me and the children of Israel” (Ibid. 31, 17), as much as to say: “It is a portion and a heritage shared between us jointly.”
חוּלָקָא דִּלְעֵילָּא, אִתְעֲטָּר בְּהַאי יוֹמָא, מֵעִנּוּגָא עִלָּאָה קַדִּישָׁא, וְאִתְהֲנֵי מִזִּיוָא עִלָּאָה דְּעַתִּיקָא דְּכָל עַתִּיקִין. חוּלָקָא תַּתָּאָה, אִתְעֲטָּר בְּהַאי יוֹמָא, מֵעִנּוּגָא דִּלְתַּתָּא, דְּאִתְהֲנֵי בְּהָנֵי סְעוּדָתֵי. וְעַל דָּא, בָּעֵי לְעַנְּגָא לֵיהּ, בְּמֵיכְלָא וּבְמִשְׁתְּיָא בִּלְבוּשֵׁי יְקָר, וּבְחֶדְוָה דְּכֹלָּא.
The heavenly part of it consists of transcendental holy bliss and sublime delight in the resplendency of the Ancient of Ancients; whilst in the terrestrial part there is the physical enjoyment of the repasts. It behoves, therefore, a man to cheer that day with sumptuous food and drink, with noble raiment, and with whatever conduces to joyfulness.
וְכַד מִתְעַטְּרָא הַאי חוּלָקָא לְתַתָּא, וְאִתְנְטִיר כְּמָה דְּאִצְטְרִיךְ, סַלְּקָא לְעֵילָּא, וְאִתְחַבְּרָא בְּהַהוּא חוּלָקָא אַחֲרָא. וְהַאי נְקוּדָה נָטִיל כֹּלָּא מֵעֵילָּא וְתַתָּא, וְאִתְכְּלִילָא מִכָּל סִטְרִין. וּבְגִין דְּמִתְעַטְּרָא בְּשַׁבָּת, מֵעֵילָּא וּמִתַּתָּא, כָּל שְׁאָר יוֹמִין יָהִיב חֵילָא לְכֹלָּא, וְאִתְיְיהִיב לֵיהּ שׁוּלְטָנוּ מֵעֵילָּא וּמִתַּתָּא. וּבְרָזִין דְּסִפְרָא דִּשְׁלֹמֹה מַלְכָּא, אִשְׁתְּכַח רָזָא דָּא, וְאוּקְמוּהָ בּוּצִינָא קַדִּישָׁא, זַכָּאָה חוּלָקֵיהוֹן דְּיִשְׂרָאֵל.
And when the terrestrial portion is duly decorated and is properly tended it ascends on high and becomes merged into one with the heavenly portion; so that the “Point” becomes an amalgam of the upper and the lower worlds, and a unification of all the elements. In the mystical book of King Solomon the following recondite doctrine, as expounded by the Holy Lamp, is found.
כְּתִיב וַיִּנָּפַשׁ, וְאוּקְמוּהָ וַוי נֶפֶשׁ דְּאַבְדַת וְשַׁפִּיר אִיהוּ. אֲבָל אִי הָכִי וַוי גּוּפָא אִצְטְרִיךְ לְמֵימַר, דְּמִנֵּיהּ אַבְדַת נֶפֶשׁ. אֲבָל רָזָא דְּמִלָּה, בְּבַר נָשׁ אִית נֶפֶשׁ, דְּנַטְלָא וּמָשִׁיךְ לְגַבֵּיהּ לְהַאי רוּחָא מֵעֶרֶב שַׁבָּת. וְהַהוּא רוּחָא שַׁרְיָא בְּגַוָּוה דְּהַהִיא נֶפֶשׁ, וְדַיְירָא בָּהּ כָּל יוֹמָא דְּשַׁבְּתָא. וּכְדֵין, הַהוּא נֶפֶשׁ, יְתֵירָה בְּרִבּוּיָא וְתוֹעַלְתָּא יַתִּיר מִמַּה דְּהֲוָה.
The term vayinefash (and He rested) (Ibid.) may be resolved into vai (woe), nefesh (soul), that is, woe to the soul forlorn! Now we may well argue that it should rather be woe to the body that loses the special spirit with the departure of the Sabbath. But the truth is that man possesses a certain nefesh (psyche) that attracts to itself the special spirit on the eve of Sabbath, so that that spirit takes up its abode and resides within it the whole of the Sabbath. It thus becomes a superior nefesh, with greater power and resources than it possessed before.
וְעַל דָּא תָּנִינָן, כָּל נַפְשָׁאן דְּיִשְׂרָאֵל מִתְעַטְּרָן בְּיוֹמָא דְּשַׁבְּתָא, וְעִטְרָא דִּלְהוֹן, דְּשַׁרְיָא הַאי רוּחָא בְּגַּוַּויְיהוּ. כֵּיוָן דְּנָפַק שַׁבְּתָא, וְהַהוּא רוּחָא סַלְּקָא לְעֵילָּא, כְּדֵין וַוי לְנֶפֶשׁ, דְּאַבְדַת מַה דְּאַבְדַת. אַבְדַת הַהוּא עִטְרָא עִלָּאָה, וְהַהוּא חֵילָא קַדִּישָׁא דְּהֲוָה בָּה, וְדָא הוּא וַיִּנָּפַשׁ, וַוי נֶפֶשׁ, דְּאַבְדַת מַה דְּאַבְדַת.
It is in reference to this that we have learned that the nefesh of every Israelite is decorated on the Sabbath day, that decoration consisting of the special spirit within them. But at the conclusion of the Sabbath that spirit departs, and then woe to the nefesh that is thus bereft. It has lost the heavenly crown and the holy energy it thereby possessed.
עוֹנָתָן דְּחַכִּימִין, דְּיַדְעֵי רָזִין עִלָּאִין, מִלֵילְיָא דְּשַׁבְּתָא לְלֵילְיָא דְּשַׁבְּתָא, וְאוֹקְמוּהָ. אֲבָל מִלָּה דָּא שָׁאִילְנָא לְבוּצִינָא קַדִּישָׁא, דְּהָא חָזֵינָן דְּהַאי כִּתְרָא תַּתָּאָה, נַקְטָא מַה דְּנַקְטָא בִּימָמָא, וּבְלֵילְיָא יָהִיב מְזוֹנָא לְכָל חֵילֵיהּ, כְּמָה דְּאוּקְמוּהָ, דִּכְתִּיב, (משלי ל״א:ט״ו) וַתָּקָם בְּעוֹד לַיְלָה וַתִּתֵּן טֶרֶף לְבֵיתָהּ וְחֹק לְנַעֲרוֹתֶיהָ. נַקְטָא בִּימָמָא, וְיָהֲבָא בְּלֵילְיָא. וְהַשְׁתָּא אָמַר מַר דְּזִוּוּגָא אִשְׁתְּכַח בְּהַאי לֵילְיָא.
Those initiated in the higher wisdom perform their marital duties on each Sabbath night. Concerning this, we put a question to the Holy Lamp, pointing out to him that it seems to contradict the known fact that the lower Crown receives what it receives1i.e. the souls from on high. in the daytime, and in the night it distributes sustenance to all its host, as Scripture says: “She rises also while it is yet night, and giveth food to her household, and a portion to her maidens” (Prov. 31, 15). If this be so, how can we say the proper time for intercourse is on that night in particular?
אָמַר, וַדַּאי זִוּוּגָא אִשְׁתְּכַח בְּלֵילְיָא דָּא. מַאי טַעְמָא. בְּגִין דְּהַאי לֵילְיָא, אַפְרִישַׁת נִשְׁמָתִין לְכָל אִינּוּן חַכִּימִין, דְּיַדְעִין רָזִין דְּחָכְמְתָא. וְחִבּוּרָא, וְזִוּוּגָא, לָא אִשְׁתְּכַח בְּיוֹמָא אַחֲרָא בְּכָל חֶדְוָה, בְּלָא עִרְבּוּבְיָא (ס"א אלא בגין דא) אַחֲרָא, כְּגוֹן דָּא. בְּגִין דְּאִינּוּן נִשְׁמָתִין דִּפְלִיגַת, פְלִיגַת לוֹן בְּחַכִּימִין, בְּצַדִּיקִים, בַּחֲסִידֵי כְּדְקָא יֵאוֹת. (ס"א ותו בכל) וּבְכָל לֵילְיָא וְלֵילְיָא, זִוּוּגָא אִשְׁתְּכַח וַדַּאי. אֵימָתַי בְּפַלְגוּת לֵילְיָא. וְהָא אוֹקִימְנָא. אֲבָל לָא בְּכָל סִטְרִין כְּהַאי זִוּוּגָא.
He replied: Assuredly, that is the proper time for marital intercourse, insomuch as that night distributes souls for those initiated in the mystical Wisdom, and no other time is appropriate for this junction to be performed with all joy without any extraneous admixture, save that night when the souls are distributed to the wise, the righteous, and the pious. Each night, indeed, may be proper for it, and that at midnight, as explained elsewhere, but it behoves the initiated to limit themselves to that night. The reason is that one spirit hovers over the world during the other days of the week, but on Sabbath night another spirit, a sacred and sublime spirit, descends for the holy people.
וּבְגִין דָּא, חַכִּימִין דְּיַדְעִין רָזִין, בַּעְיָין לְסַדְּרָא שִׁמּוּשָׁא דִּלְהוֹן, בְּהַאי לֵילְיָא. מַאי טַעֲמָא. בְּגִין דְּכָל יוֹמֵי דְּשַׁבְּתָא, אִית לוֹן רוּחָא אַחֲרָא דְּשָׁרָא עַל עָלְמָא, וּבְהַאי לֵילְיָא אִית לוֹן רוּחָא אַחֲרָא קַדִּישָׁא עִלָּאָה, דְּנַחְתָּא לִבְנִי קַדִּישִׁין, וְהַהוּא רוּחָא נָשִׁיב מֵעַתִּיקָא דְּכָל עַתִּיקִין, וְנַחְתָּא לְגוֹ נְקוּדָה תַּתָּאָה, לְמֵיהַב בָּהּ נַיְיחָא לְכֹלָּא, וְדָא אִתְפְּלִיג לְכָל סִטְרִין, לְעֵילָּא וְתַתָּא, כְּמָה דְּאַתְּ אָמַר בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל.
That spirit flows from the Ancient of Ancients and descends into the lower “Sabbath-point”, bringing therein rest for all, whence it expands into all directions on high and below, as it says: “between Me and the children of Israel”.
וְכַד אִינּוּן חַכִּימִין, יַתְבִין בְּהַהוּא רוּחָא קַדִּישָׁא, רוּחָא עִלָּאָה, בָּעָאן לְשַׁמְּשָׁא עַרְסַיְיהוּ, דְּהַאי רוּחָא אַמְשִׁיךְ אֲבַתְרֵיהּ לְתַתָּא, כָּל אִינּוּן נִשְׁמָתִין קַדִּישִׁין, וְיָרְתִין קַדִּישֵׁי עֶלְיוֹנִין, בְּהַאי רוּחָא, נִשְׁמָתִין קַדִּישִׁין לִבְנֵיהוֹן כְּדְקָא יֵאוֹת.
Hence, for those men of wisdom the proper time for that function is when that holy and exalted spirit is diffused around them, since that same spirit draws after it in its descent here below all the holy souls, so that by its means the exalted saints transmit to their offspring those holy souls.