At the conclusion of the Sabbath we have to make “separation” between holy and profane, for the reason that at the moment the inferior spirits resume their sway over the world and all its doings; and so we have to demonstrate the existence of the Holy One in His holy place wrapt in holiness absolute, and to distinguish between the lower elements and most exalted Unity. To do this, we recite a blessing over the light of fire.
For, although all other fires are put out and hidden on the Sabbath, one fire still shows itself on this day, being included in the holiness of Sabbath; when this comes forth, all the other fires hide themselves. It is the fire of the altar upon which Isaac was to have been offered as a sacrifice. We have to say the blessing over the fire that burnt on the Sabbath, which is the fire that emanated from the celestial fire,
When we say the blessing over that fire, four legions of angels, called “lights of the fire”, come down to be illuminated by this blessed fire. Therefore do we bend the four fingers of our right hand to catch the light of the lamp that is blessed,
symbolic of the four legions, called “lights of the fire”, who themselves are illumined by, and derive power from, a certain supernal Lamp. Those legions, moreover, are of the lower grades, and we bend thus our fingers before the light to show its supremacy.
Contrariwise, in the recital of other blessings we have to raise our fingers, to show the supremacy of the supernal holy grades which rule over all, the Divine Name being by them crowned and sanctified, and which are illumined by the Supreme Lamp. But here we incline our fingers downwards against the light as a symbol of the lower grades which are illumined by the light of blessing, and so are called “Lights of the Fire”.
On all other days we praise the Almighty for having made the luminaries of “light” (or), in allusion to the supreme radiations of the primordial light which shed blessings and light over all grades together; whereas here we only mention the “lights of the fire” (esh).
Now, inasmuch as these “lights of the fire” emanate from the fire over which the benediction was recited, why, one may ask, not say “lightest” instead of “createst”? The explanation is that at the entrance of the Sabbath all the lower grades and luminaries and potencies are absorbed by the Supreme Lamp and become invisible save for the one single point; and they remain in it the whole of the Sabbath day.
Then, at the conclusion of the Sabbath the Almighty makes them appear one by one, as if created anew, in the same manner as at the first creation, and assigns each one to its place of domination.
In the same manner, the supernal grades, called “luminaries of light”, rule over the day and receive their light from the Supreme Lamp. When night falls, the Supreme Lamp gathers them up and absorbs them within itself until daybreak. As soon as Israel recites the blessing over the light of day the Supreme Lamp sends them forth fully radiant. We then thus bless the Lord “who formest (yozer) the luminaries”, but not “createst” (bore). It is only at the conclusion of the Sabbath that we say “who createst the lights of the fire” in allusion to the lower grades.
But both the upper and the lower grades are symbolized by our fingers. The finger-nails are of great importance in this symbolism. They are on the back of the fingers, and thus symbolize the Hinder Countenance, which needs to be illumined from that Lamp: it is called “the back”.
לְבָתַר דְּנָפִיק שַׁבְּתָא, בָּעֵי בַּר נָשׁ לְאַפְרָשָׁא, בֵּין קֹדֶשׁ לְחוֹל. אֲמַאי. דְּהָא אִתְיְהִיב רְשׁוּ לִמְמָנָן דִּלְתַתָּא לְשַׁלְּטָאָה עַל עָלְמָא, וּבְכָל עוֹבָדִין דְּעָלְמָא, לְאַחֲזָאָה יִחוּדָא, בְּאֲתָר קַדִּישָׁא, בִּקְדוּשָּׁה עִלָּאָה, וּלְאַפְרְשָׁא לְתַתָּא מִיִחוּדָא עִלָּאָה, וּלְבָרְכָא עַל נְהוֹרָא דְּאֶשָּׁא.
At the conclusion of the Sabbath we have to make “separation” between holy and profane, for the reason that at the moment the inferior spirits resume their sway over the world and all its doings; and so we have to demonstrate the existence of the Holy One in His holy place wrapt in holiness absolute, and to distinguish between the lower elements and most exalted Unity. To do this, we recite a blessing over the light of fire.
בְּגִין דְּכָל אֶשִּׁין אַחֲרָנִין, אִתְטְמָרוּ וְאִתְגְּנִיזוּ בְּיוֹמָא דְּשַׁבְּתָא, בַּר אֶשָּׁא חַד דִּקְדוּשָּׁה עִלָּאָה, דְּאִתְגַּלְיָא וְאִתְכְּלִילָא בִּקְדוּשָׁא דְּשַׁבְּתָא. וְכַד הַאי אֶשָּׁא אִתְגַּלְיָיא, כָּל אֶשִּׁין אַחֲרָנִין אִתְטְמָרוּ, וְאִתְגְּנִיזוּ קַמֵּיהּ. וְהַאי אֶשָּׁא, אִיהִי דַּעֲקֵידָה דְּיִצְחָק, דְּאִתְלָהֲטָא עַל גַּבֵּי מַדְבְּחָא. בְּגִין כַּךְ, בָּעֵי לְבָרְכָא עַל נְהוֹרָא דְּאֶשָּׁא. וְהַאי אֶשָּׁא, לָא בָּעֵי אֶשָּׁא דְּחוֹל, אֶלָּא אֶשָּׁא דְּשַׁבָּת, וְהַאי אֶשָּׁא, אִיהוּ אֶשָּׁא דְּנָפִיק מֵהַהוּא אֶשָּׂא דִּלְעֵילָּא.
For, although all other fires are put out and hidden on the Sabbath, one fire still shows itself on this day, being included in the holiness of Sabbath; when this comes forth, all the other fires hide themselves. It is the fire of the altar upon which Isaac was to have been offered as a sacrifice. We have to say the blessing over the fire that burnt on the Sabbath, which is the fire that emanated from the celestial fire,
וְדָא אִיהוּ אֶשָּׁא דְּסָבִיל אֶשָּׁא. וְכֵיוָן דְּהַאי אֶשָּׁא דְּנָפִיק מֵאֶשָּׁא דִּלְעֵילָּא אִתְבָּרְכָא בִּבְרָכָה דִּנְהוֹרָא, כְּדֵין כָּל שְׁאַר אֶשִּׁין אַחֲרָנִין נָפְקִין, וְאִתְמַנָּן בְּדוּכְתַּיְיהוּ, וְאִתְיְיהִיב לוֹן רְשׁוּתָא לְאַנְהָרָא.
the fire that carries fire; and when this is blessed, all other fires come forth and are assigned to their places.
בְּהַהִיא שַׁעֲתָא דְּקָא מְבָרְכִין עַל אֶשָּׁא, אִזְדַּמְּנָן אַרְבַּע רְתִיכִין, אַרְבַּע מַשִׁרְיָין לְתַתָּא, לְאַנְהָרָא מֵהַהוּא אֶשָּׁא מְבָרְכָא, וְאִינּוּן אִקְרוּן מְאוֹרֵי הָאֵשׁ. בְּגִין כַּךְ, בָּעֵינָן לְאַכְפְּיָא ד' אֶצְבְּעָאן דִּידָא דִּימִינָא, וּלְאַנְהֲרָא לוֹן מִגּוֹ הַהוּא נְהוֹרָא דִּשְׁרָגָא דְּמִתְבָּרְכָא.
When we say the blessing over that fire, four legions of angels, called “lights of the fire”, come down to be illuminated by this blessed fire. Therefore do we bend the four fingers of our right hand to catch the light of the lamp that is blessed,
וְאִינּוּן אֶצְבְּעָאן, רֶמֶז לְאִינּוּן מְאוֹרֵי הָאֵשׁ, דִּנְהִירֵי וְשַׁלְטֵי מֵהַהוּא נְהוֹרָא דִּשְׁרָגָא דְּמִתְבָּרְכָא. וּבְגִין דְּאִינּוּן דַּרְגִּין לְתַתָּא, כַּד אַחְזֵי בַּר נָשׁ אֶצְבְּעָאן קַמֵּי הַהוּא נְהוֹרָא דִּשְׁרָגָא, בָּעֵי לְאַכְפְּיָיא לוֹן קַמֵּיהּ, בְּגִין דְּהַהוּא נְהוֹרָא שַׁלְטָא עָלַיְיהוּ, וְאִינּוּן נָהֲרִין מִנֵּיהּ.
symbolic of the four legions, called “lights of the fire”, who themselves are illumined by, and derive power from, a certain supernal Lamp. Those legions, moreover, are of the lower grades, and we bend thus our fingers before the light to show its supremacy.
בִּשְׁאַר בִּרְכָאן בָּעֵינָן לְזַקְפָא לוֹן לְאֶצְבְּעָאן, בְּגִין לְאַחֲזָאָה קְדוּשָּׁה עִלָּאָה, דְּדַרְגִּין עִלָּאִין, דְּשַׁלְטִין עַל כֹּלָּא, דִּשְׁמָא קַדִּישָׁא אִתְעֲטָּר בְּהוּ וְאִתְקַדָּשׁ בְּהוּ, וְאִתְבָּרְכָן כֻּלְּהוּ דַּרְגִּין כַּחֲדָא, וְנָהֲרִין מִגּוֹ בּוּצִינָא עִלָּאָה דְּכֹלָּא, וּבְּגִין כָּךְ בָּעֵינָן לְזַקְפָא לוֹן לְעֵילָּא. וְהָכָא בָּעֵינָן לְאַכְפְּיָיא אֶצְבְּעָאן קָמֵי שַׁרְגָּא, בְּגִין לְאַחֲזָאָה דַּרְגִּין דִּלְתַתָּא, דְּנָהֲרִין מִגּוֹ בּוּצִינָא דִּלְעֵילָּא, וּמֵהָכָא שַׁלְטִין וְנָהֲרִין מִנָּהּ, וְאִינּוּן מְאוֹרֵי הָאֵשׁ.
Contrariwise, in the recital of other blessings we have to raise our fingers, to show the supremacy of the supernal holy grades which rule over all, the Divine Name being by them crowned and sanctified, and which are illumined by the Supreme Lamp. But here we incline our fingers downwards against the light as a symbol of the lower grades which are illumined by the light of blessing, and so are called “Lights of the Fire”.
בְכָל יוֹמָא אֲנָן מְבָרְכֵינָן מְאוֹרֵי אוֹר, דְּאִינּוּן נְהוֹרִין עִלָּאִין, דְּקַיְימָן בְּהַהוּא אוֹר קַדְמָאָה, וְאִתְבָּרְכָן כֻּלְּהוּ דַּרְגִּין, וְנָהֲרִין כֻּלְּהוּ כַּחֲדָא, מִגּוֹ בּוּצִינָא עִלָּאָה. וְהָנִי אִקְרוּן מְאוֹרֵי הָאֵשׁ. וּבְגִינֵי רָזָא דָּא, מְבָרְכִין בּוֹרֵא מְאוֹרֵי הָאֵשׁ.
On all other days we praise the Almighty for having made the luminaries of “light” (or), in allusion to the supreme radiations of the primordial light which shed blessings and light over all grades together; whereas here we only mention the “lights of the fire” (esh).
וְאִי תֵּימָא, אֲמַאי בּוֹרֵא, וְלָא אָמְרוּ מֵאִיר מְאוֹרֵי הָאֵשׁ. הוֹאִיל וְקָא נַהֲרִין מֵהַהוּא אֵשׁ, מֵהַהוּא בּוּצִינָא מְבָרְכָא. אֶלָּא כֵּיוָן דְּעָאל שַׁבְּתָא, כָּל אִינּוּן דַּרְגִּין דִּלְתַתָּא, וְכָל אִינּוּן דְּנָהֲרִין וְשַׁלְטִין, כֻּלְּהוּ עָאלִין וְאִתְכְּלִילוּ בְּהַאי שַׁרְגָּא, וְאִתְטָמָרוּ וְאִתְגְּנִיזוּ, וְאִתְנְּטָרוּ בֵּיהּ, וְלָא יִתְחֲזוּן בֵּיהּ, אֶלָּא הַהוּא נְקוּדָה בִּלְחוֹדָהָא, וְכֻלְּהוּ אִתְטְמָרוּ בְּגַוָּוה, כָּל יוֹמָא דְּשַׁבְּתָא.
Now, inasmuch as these “lights of the fire” emanate from the fire over which the benediction was recited, why, one may ask, not say “lightest” instead of “createst”? The explanation is that at the entrance of the Sabbath all the lower grades and luminaries and potencies are absorbed by the Supreme Lamp and become invisible save for the one single point; and they remain in it the whole of the Sabbath day.
כֵּיוָן דְּנָפַק שַׁבְּתָא, אַפִּיק לוֹן לְכָל חַד וְחַד, כְּאִילּוּ הַהִיא שַׁעֲתָא אִתְבְּרִיאוּ, וְנַפְקוּ כֻּלְּהוּ וְאִתְבְּרִיאוּ כְּמִלְקַדְּמִין, וְאִתְמְנִיאוּ עַל דּוּכְתַּיְיהוּ לְשַׁלְּטָאָה כְּדֵין אִתְבָּרְכָא הַאי שַׁרְגָּא, וְאִתְכַּפְיָין קַמֵּיהּ, לְאַנְהָרָא. כֵּיוָן דְּנָהֲרִין, כְּדֵין אִתְמְנּוּן כָּל חַד וְחַד עַל דּוּכְתֵּיהּ.
Then, at the conclusion of the Sabbath the Almighty makes them appear one by one, as if created anew, in the same manner as at the first creation, and assigns each one to its place of domination.
כְּגַוְונָא דָּא, אִינּוּן דַּרְגִּין עִלָּאִין, דְּאִקְרוּן מְאוֹרֵי אוֹר, שַׁלְטִין בִּימָמָא, וְנָהֲרִין מִגּוֹ בּוּצִינָא עִלָּאָה. בְּשַׁעֲתָא דְּרָמַשׁ לֵילְיָא, הַהוּא בּוּצִינָא עִלָּאָה כָּנִישׁ לוֹן, וְאָעִיל לוֹן בְּגַוֵּיהּ, עַד דְּנָהִיר יְמָמָא. כֵּיוָן דִּמְבָרְכִין יִשְׂרָאֵל עַל נְהוֹרָא בִּימָמָא, כְּדֵין אַפִּיק לוֹן בִּשְׁלִימוּ דִּנְהוֹרָא. וְעַל דָּא מְבָרְכִין יוֹצֵר הַמְּאוֹרוֹת, וְלָא אַמְרֵי בּוֹרֵא, (ס"א אלא יוצר) (קנ"א ע"א) וְהָכָא בּוֹרֵא מְאוֹרֵי הָאֵשׁ. בְּגִין דְּאִינּוּן דַּרְגִּין לְתַתָּא.
In the same manner, the supernal grades, called “luminaries of light”, rule over the day and receive their light from the Supreme Lamp. When night falls, the Supreme Lamp gathers them up and absorbs them within itself until daybreak. As soon as Israel recites the blessing over the light of day the Supreme Lamp sends them forth fully radiant. We then thus bless the Lord “who formest (yozer) the luminaries”, but not “createst” (bore). It is only at the conclusion of the Sabbath that we say “who createst the lights of the fire” in allusion to the lower grades.
וְכֹלָּא אִיהוּ רָזָא דְּאֶצְבְּעָאן, בְּהוּ רָמִיז דַּרְגִּין עִלָּאִין, וְדַרְגִּין תַּתָּאִין. (קצ"ב ע"ב, תיקון י"ח, ס"ז ע"א) דַּרְגִּין עִלָּאִין אִשְׁתְּמוֹדְעַאן, בִּזְקִיפוּ דְּאֶצְבְּעָאן לְעֵילָּא. וּבִזְקִיפוּ דְּאֶצְבְּעָאן, אִתְבָּרְכָן דַּרְגִּין עִלָּאִין, וְדַרְגִּין תַּתָּאִין כַּחֲדָא. וּבִמְאִיכוּ דְּאֶצְבְּעָאן, אִתְבָּרְכָן לְאַנְהָרָא דַּרְגִּין תַּתָּאִין לְחוֹדַיְיהוּ.
But both the upper and the lower grades are symbolized by our fingers. The finger-nails are of great importance in this symbolism. They are on the back of the fingers, and thus symbolize the Hinder Countenance, which needs to be illumined from that Lamp: it is called “the back”.