The Three Meals on Shabbat

74. “And Moses said, ‘Eat it today, for today is a Sabbath to the lord; today you will not find it in the field.’” Under the upper [door] bar, which is Bina, the bar appointed over twenty-two letters, since Bina is appointed over ZA, who is called twenty-two letters. With the ring of above, with Mochin of Bina, two sides, two lines right and left, collect one ring, ZA, which rose to them for MAN. That ring in a square to the four sides of the world, where-south north are HG, and east and west are TM.

Bina, YESHSUT, is called the “upper bar.” Bar means the bar that lies on the two doorposts, as it is written, “shall lodge in her bars.” Bina lies on two lines to reveal the Hochma, which is called “seeing,” from the word “bar.” This is why she is called “bar.”

At the time of the emergence of the two lines in Bina, they cannot shine until ZA ascends for MAN and unites the lines with one another. Then they can shine. This is why the Hochma that is revealed through the lines is called “Hochma of the thirty-two paths,” which means ten Sefirot of Bina, and ZA, who is called “twenty-two letters,” and together they are thirty-two. This is so because illumination of Hochma is revealed only through Bina and ZA, which amount to thirty-two.

Therefore, three discernments are discerned in Bina: 1) Bina herself, the bar, door bar, 2) the two lines on which the bar lies, 3) ZA, the twenty-two letters that rise to them for MAN and unites them.

With the ring of above, the Mochin of Bina that are called “the upper ring,” before they open to bestow illumination of Hochma, collect two sides, two lines right and left, one ring, since the two lines in the Mochin of Bina, which is called “the upper ring,” raised one ring for MAN, ZA, a ring in the square to the four sides of the world, for there are four phases in it, HG TM.

75. The two lines in Bina grip this ring, ZA, from this side and from that side, one to the right and one to the left. The one to the right ascends first, and when he ascends, he takes with him 600,000 mighty men with swords on the thighs. The one on the left ascends next, and when he ascends, he takes with him 600,000 of those with wings and a face of mercy, and they swap: the right in the left, and the left in the right.

The ring, ZA, the middle line that determines about the two lines right and left of Bina and unites them with each other, through their unification with each other, they can shine in wholeness. For this reason, it is considered that the two lines grip the middle line, the ring, since all their illumination comes to them through their grip on it.

This is so because before they gripped the middle line, the right line was VAK without GAR, and the left line was darkness since the Hochma in it does not shine without Hassadim, and there was also a dispute between them. Hence, it is considered that they were both fallen.

But now that they gripped the middle line, they were incorporated in each other and the Hassadim in the right were incorporated with the Hochma in the left, by which it obtained GAR, and is regarded as having risen from its fall. Also, the left line, whose Hochma was dark due to absence of Hassadim, has now been incorporated in the Hassadim on the right and can shine, and it is considered that it has risen from its fall.

The right line, Hassadim, ascends to be incorporated in the Hochma on the left, at first, and by this rises from its fall and obtains GAR. When it rises, it takes with it 600,000 mighty men with swords on the thighs, since it does not receive GAR of Hochma, but VAK of Hochma, six Sefirot HGT NHY, and in the Hassadim in it, which are from Bina, whose each Sefira is one hundred, they are six hundred. In the Hochma that is incorporated in each of the six hundred, they are 600,000, since Hochma is called “one thousand.”

The whole power of the middle line to unite the right and the left is due to the screen of Hirik in it, a screen of phase one, which diminishes the GAR of Hochma. Were it not for the screen of Hirik, the left would never have united with the right and would have remained in the dark.

The screen of Hirik, which is gripped to the left line in order to unite it with the right, is called a “sword.” It operates on the thighs, NHY of the vessels, since the diminution of the NHY of the vessels causes the departure of GAR of the light of Hochma. Swords are held on the thighs, for the screen of Hirik is incorporated in them, which is called “sword,” on the thighs, which are NHY.

Had they not gripped that sword, the left would not have united with the right, and Hochma would have remained in the dark, as it is written, “They all hold swords, experts in war, every man has his sword on his thigh because of fear at night.” Due to the fear that the left might depart from the right and Hochma would return to the state of night and darkness, they are holding the sword on the thigh, which is the screen of Hirik in the middle line, which guards that the left will not part from the right.

76. They rise up until they reach a priest who has been exiled since the day when the world was created. When they get there, the High Priest comes out and blesses the bar. Once it is blessed from there, the crystal dew comes out from Atik, the elder of the elders, the cause of all causes, who is AA, in which Ein Sof is clothed. That is, abundance is extended from HS of AA, who is called the “crystal dew.” It is extended to the head of that priest, who fills the bar. Once it has been filled, it is filled with VAK for the six days of the Shabbat.

In the world of Nekudim, which precedes the world of correction, the Creator was building worlds and destroying them. This is the breaking of the vessels. The main cause for the breaking of the vessels was the light of Hochma that the inner AVI bestowed, which are GAR of AVI of Nekudim, which was extended from above downward.

Hence, in the world of correction, the inner AVI were concealed inside the Rosh of Atik, which is Hochma in the right, and the Hochma is revealed only in the left of YESHSUT, which is corrected through the middle line, as there is only VAK of Hochma in it. If the inner AVI were shining the Hochma, it would have been impossible to diminish the Hochma into VAK.

Nevertheless, it is impossible for Hochma to be revealed in VAK without GAR. Rather, first, GAR of Hochma are revealed, as well, and then the concealing of AVI works to hide them, leaving only VAK of Hochma.

You find that although the inner AVI were concealed and do not shine in the world of correction, they must nevertheless be revealed at the beginning of each coupling for bestowal of Hochma, and then they are concealed once more.

This is why it was said that they rise above, that they rise from their fall from above until they reach a priest, inner AVI, Hochma on the right, which are called High Priest, who has been exiled since the day when the world was created, who have been exiled from their place and have been concealed in the Rosh of Atik since the day when the world was corrected after the breaking of the vessels.

When they get there, meaning when the right and left of YESHSUT, which are called “bar,” reach upper AVI in order to receive Hochma, the High Priest comes out, meaning that the inner AVI come out and are revealed temporarily, and bless the bar, and bestow Hochma upon YESHSUT, who are called “bar.”

How do they bestow? When the bar is blessed by the inner AVI, who are the High Priest, at that time, the crystal dew emerges from Atik, the elder of the elders, who is AA, the cause of all the causes, Rosh of Atik, and is extended to the head of that priest.

This is so because AVI of Atzilut rise to the Rosh of AA and connect with the Rosh of Atik into one, where the inner AVI were concealed. At that time, the inner AVI temporarily awaken from the Rosh of Atik, become one with AVI of Atzilut, clothe the HS of AA, called “crystal dew,” and receive from there abundance of Hochma.

Then the crystal dew comes out from HS of AA and is extended to the head of that priest, meaning extended to the GAR of these AVI, who are called Rosh [head].

The priest, who is the inner AVI, fills the bar, YESHSUT, with abundance of Hochma, meaning fills them with ten complete Sefirot of Hochma, which are the GAR of Hochma in general. However, after it has been filled, only VAK of Hochma remain in the bar since the GAR went out and promptly disappeared due to the correction of the concealing of the inner AVI. And the bar, YESHSUT, bestows upon the six days of the Shabbat, to ZA, who is called HGT NHY, which are the six days of Shabbat.

77. When the crystal dew comes down from the left side, and the left freezes that crystal, it becomes like the crystal of a gemstone, and all the camps are nourished from it each day, and some of them at night.

Those on the day eat in one way, and those on the night eat in another way. Those on the night are called “breakers of mountains and rocks.” They collect from midnight until the sunlight prevails. When the sun comes, they do not collect.

Those on the day are called “natives of the house,” the hidden ones of the hall. They collect only in the morning since when the morning comes, each one takes as is suitable for him. Then there are others who collect in the evening, and each one collects as is suitable for him.

The High Priest, who is GAR of AVI, which are called “inner AVI,” bestowed the crystal dew to YESHSUT, who are the bar. However, since it is illumination of Hochma, it belongs to the left line of YESHSUT, and it is known that at the beginning of the emergence of the left line with the illumination of Hochma, the lights froze in it until the middle line came and united it with the right.

Hence, when the crystal dew descends from the left side, from AVI to the left line of YESHSUT, and the left freezes that dew, since before the left line unites with the right, its lights freeze, at that time, the middle line corrects it and it becomes a kind of dew of a gemstone, white, and a ruddy color glitters from it.

So the Hochma on the right is incorporated with the Hassadim on the left, and the abundance becomes incorporated with both, with white and with redness, Hassadim and Hochma, and all the camps are nourished from it each day, since in the day is the governance of Hassadim, and then everyone receives from the white in the crystal stone.

And those on the night, who have a part from the angels who are extended from the left, receive their illumination of Hochma at night, since at night, the illumination of Hochma on the left and in Malchut governs.

Those on the day eat in one way, the light of Hassadim, and those on the night eat in another way, illumination of Hochma.

Those on the night are called “breakers of mountains and rocks.” The shells are called “mountains and rocks,” since the illumination of Hochma breaks the shells. They collect from midnight until the sunlight overcomes.

This is so because at midnight, the coupling for bestowal of Hochma is done, as it is written, “She rises while it is still night,” until the governance of the day arrives, ZA, who is called sun. At that time begins the governance of the illumination of Hassadim that are covered from Hochma, and there is no longer the governance of illumination of Hochma. Once the sun has come, they do not collect, as it is written, “and when the sun grew hot, it melted,” since only Hassadim that are covered from Hochma are bestowed from ZA, who is called “sun.”

Those on the day are called “natives of the house.” The house of Malchut from the phase of Hochma, as it is written, “In wisdom [Hochma] shall a house be built.” Although those on the day receive Hassadim that are covered from Hochma, nevertheless, they are natives of the house, since they were born from Malchut, who is the house of Hochma, which is why they are incorporated with Hochma. However, they are the concealed ones of the hall, meaning that the Hochma in them is covered and concealed. They collect only in the morning, in the morning before the prevailing of the rising of the sun.

There are others who collect in the evening, meaning those who are extended from the left line in ZA, who rules in the evening. This is so because until midday, the right of ZA governs, and in the evening, the left of ZA, and at night, Malchut.

78. It is written about those of the night, “And in the morning, there was a layer of dew around the camp.” These are the ones who drip the dew of the manna to the lower ones from their own part. That manna has no color and it does not freeze.

It is written about those on the morning, “In the morning, sow your seed.” These were dripping the dew of the manna to the lower one and giving color to that manna, and sweetness and honey.

The illumination of Hochma that was extended from the crystal dew and changed into being like the crystal of a gemstone surrounds the manna that Israel ate in the desert, which was illumination of Hochma in Hassadim in it, like the redness in the crystal eye.

There are two dews in the manna: 1) dew that is below the manna, as it is written, “When the dew fell upon the camp in the night, the manna fell on it,” and 2) dew from above, which covers the manna until morning, as it is written, “And in the morning, there was a layer of dew around the camp, and when the layer of dew rose up, there, on the surface of the desert, there were thin flakes on the desert floor, as fine as frost on the ground.”

There was a color to the manna, as it is written, “its color like the color of crystal, in which a ruddy color glitters,” and it is written, “And it was like a white coriander seed,” which is without color whatsoever.

There are three kinds of sowings, which are diminutions and judgments, in the three lines, and they are essentially in the right and in the left. The sowing on the right line is diminution of GAR due to the ascent of Malchut to Bina. The sowing on the left line is the darkness and freezing in the illumination of Hochma in it before it united with the right line. These sowings are the dews of the manna, which are extended and drip from them. The dew under the manna is extended from the sowing in the right line, and the dew from above, which covers the manna, drips from the sowing on the left line.

The dew below the manna, the diminution of GAR in the right line, draws to it the manna, whose origin is from HS of AA, in order to receive from it the illumination of Hochma in it, which will be completed by it in the GAR that it is missing, as it is written, “When the dew fell upon the camp in the night, the manna fell on it. “On it” means because of it, since the manna comes down because of the dew, to complete it with illumination of Hochma.

The dew above the manna, which drips from the left line, from the freezing in it, needs only the revelation of Hassadim, since the absence of Hassadim freezes the Hochma. For this reason, the manna is regarded with respect to it as only Hassadim without Hochma.

It is written, “For they did not know what it was.” They did not know if the manna is Hochma or Hassadim, since with respect to the upper dew, it is regarded as Hassadim without Hochma, and with respect to the lower dew, it is regarded as Hochma. Hence, in relation to the upper dew, it is written, “And it was like a white coriander seed,” meaning completely colorless, since Hassadim are white without color. In relation to the lower dew, it is written, “its color like the color of crystal,” for there was a ruddy color in it, implying illumination of Hochma in the left, which is red.

Those of the night are the left line since night is the Malchut that grips the left. It is written about them, “And in the morning, there was a layer of dew around the camp,” which is the dew above the manna, which covers the manna until morning, and then it is written, “when the layer of dew rose up, there, on the surface of the desert,” these are the ones that drip dew of the manna for the lower ones from their own share.

This is so because those of the night, whose share is the left line, drip the dew above the manna that covers it to the lower ones from the sowing on the left. As has been explained that regarding that dew which drips from the left, there are only Hassadim in the manna, without Hochma, since for that dew, the manna is regarded as Hassadim, white without color, as it is written, “And it was like a white coriander seed.” It does not freeze since the light of Hassadim does not freeze, and this is what that dew was lacking, that the freezing on the left is on it, and it therefore adhered to the manna, which is Hassadim, which have no freezing.

It is written about those of the morning, which are the right line, “In the morning, sow your seed,” meaning they are drawn from the right, in which there is the sowing of the diminution of GAR. These were dripping the dew of the manna to the lower ones.

This is so because those of the morning, which are the state of right line, drip the lower dew of the manna to the lower ones, as it is written, “When the dew fell upon the camp in the night, the manna fell on it.” With respect to that lower dew, the manna is regarded as illumination of Hochma that completes it with GAR. And a color is given to that manna since that dew that pumps out the illumination of Hochma from the manna makes in it a reddish color, which is the illumination of Hochma, as it is written, “its color like the color of crystal.” And sweetness and honey, for this is what illumination of Hochma is called, which is sweeter than honey and the honeycomb.

79. Those of the evening are those from the phases that are after midday, at the time when the evening shadows grow long, which are the left line of ZA. This is so because the night is Malchut that is gripped in the left of ZA, and the evening is the left of ZA itself. It is written about them, “At evening, you shall know,” since the left line of ZA is the origin of the illumination of Hochma, which is drawn through the Daat.

The night, Malchut, which shines at night after midnight with illumination of Hochma, since she receives it from the left line of ZA, called “evening,” and those from the phase of the night were dripping the dew at the same time as those from the phase of the evening, since the night receives from the evening, then one who leaves of it until morning, it is written, “and it bred worms and stank.”

80. Three sides are engraved here, corresponding to the three times “today,” “today,” “today.” The Hey, Hey, Hey, in the beginning of the words three times today [in Hebrew] are the three lines, and all five have three letters Yod-Vav-Mem, since in each line there are four letters HB TM, Hey and three letters after it. They become twelve letters, as the number of the twelve hours of the day. They are all one, since they are three lines and Malchut who receives them, they are incorporated in one another, and each has three lines.

They are all day, covered Hassadim, the governance of the day, ZA, since the left in them is incorporated in the right, and the right governs. Similarly, they are three Shabbats [Sabbaths], and they are all one day, for they are under the governance of the day, Hassadim, and they are the Shabbat of the night, Shabbat of the day, and Shabbat of the evening, which is the afternoon of Shabbat. Similarly, they are three meals, the nighttime meal, the daytime meal, and the evening meal.

81. The nighttime meal is since before the day is sanctified, all the camps above are corrected. Three ties are three lines, entering the rivers of persimmon. At first, they bathe in the treasure of engraved roses, pass through River Dinor, and ascend from there in rising. Once they ascend to the side of the white, these roses bathe. Testify the testimony of Shabbat [portion] Beresheet, they are all of the night, holy, six-six to one side, and to two sides, they are twelve.

82. When the day should be sanctified, the sound of a Shofar [festive ram’s horn] is extended from above downward. That sound is the portion of the people of Israel, since there is no holiness unless when that sound is heard, and then it is known that the day has been sanctified.

83. Sandalphon, the separated hermit, crowned himself with his engraved crowns, which are inscribed in letters that are called “rolling” [or “incarnation”].

84. At that time, Boel, the greatest healer, who is called Raphael, who is as it is written, “Please God, please heal,” the prayer that Moses asked, and that place healed Meriam. Please, please is Boel, with the inscribed letters of Aleph Dalet Nun Yod. Bet Vav Aleph Lamed are Boel. This is the greatest healer, the healer of all the camps, who removes from them the brightness of the darkness, which the rest of the day were bringing closer to them.

The manna is placed between two dews, right and left. This is why it is like crystal, of white color with red sparks, indicating Hassadim in illumination of Hochma. They are drawn from the three lines in YESHSUT, which are three Shabbats, three meals, three times the day.

This is so because each meal is four Hallahs [the Shabbat bread], corresponding to the four letters of the day, four letters HaVaYaH, HG TM, and each meal consists of all three meals. For this reason, each hallah is divided in three, which are three lines, and in each meal there are twelve hallahs. Half of them are Hesed, meaning Hesed and Tifferet, which are the Yod-Vav in each HaVaYaH, and three times Yod-Vav are six hallahs of the right side. Half of them are Gevurot, Gevura and Malchut, Hey-Hey that there are in each HaVaYaH, and three times Hey-Hey is six hallahs from the left side.

Thus, the core of each meal is four hallahs, two of Hesed, Yod-Vav, and two of Gevura, Hey-Hey, and they are placed in the middle. And eight hallahs come because of incorporation, and they are placed four hallahs on top, and four hallahs below. They must not be mixed, so that those on the right are with those on the left, since on Shabbat, the Mochin of upper AVI shine, which are governed by Hassadim, right. Therefore, we must beware of awakening the governance of the left on Shabbat.

This is why there is no manna on Shabbat, as it is written, “Today you will not find it in the field,” since there is manna only from the unification of right and left through the middle line, and in AVI, the Yod does not exit from the Avir [air], and that unification is absent there. Hence, it is not present on Shabbat. Even the manna that fell after the eve of Shabbat must not be corrected, for then is the time of the illumination of upper AVI, and therefore, there are two differences from a regular [day] to Shabbat: 1) prohibition on collecting and correcting the manna. Rather, the manna must be corrected from the eve of Shabbat, and then it is permitted to eat it on Shabbat. 2) The illumination of upper AVI, which is above the manna, has been added.

One depends on the other since when the manna is already corrected in all the corrections from the eve of Shabbat, it is possible to eat it with the illumination of upper AVI. However, it is forbidden to make any correction in it since the Yod does not exit the air of upper AVI, and there are none of the corrections of the left there at all.

Thus, why do they need manna on Shabbat from YESHSUT, when it is possible to receive illumination of AVI, which is greater? It is impossible to receive from Mochin of AVI prior to receiving the Mochin of YESHSUT, since the illumination of AVI without YESHSUT is regarded as the lower ones in VAK without a Rosh, since AVI desire mercy and do not need Hochma, and their Hassadim are preferable to Hochma, whereas the lower ones do need Hochma.

Hence, before they are completed with Hochma, they will have the Hassadim of AVI in VAK. For this reason, it is impossible to receive illumination of upper AVI unless by eating the manna on Shabbat, which is illumination of YESHSUT. Moreover, the manna extends and completes the illumination of AVI for the lower ones. This clarifies the difference between weekdays and Shabbat, since on weekdays, the Mochin of YESHSUT shine, and on Shabbat, the Mochin of upper AVI shine. But on the eve of Shabbat, only the Mochin of YESHSUT shine.

The evening meal comes before the day is sanctified from the Mochin of the sixth day, Mochin of YESHSUT by which all the camps of above are corrected, before the Shabbat is sanctified [begins]. Those Mochin, which are three ties, three lines, enter rivers of persimmon, which are Hochma and Hassadim together, since rivers of persimmon are perfumed oil.

The oil is Hochma on the right, Hassadim. The perfumes are illumination of the left, Hochma, which is incorporated in the oil, which is Hassadim. At first, the lights bathe in the treasure of engraved roses, the right line, since roses are the Malchut. “Engraved” means that in these lights, Malchut is in Katnut and in falling since in the right line, the lights are in VAK without a Rosh. Since we are speaking here about the three lines of Malchut, which is the night of Shabbat, he calls all of them by the name “roses,” the name of Malchut.

“Passing through River Dinor,” in the emergence of the left line, from which River Dinor is extended, since the Hochma on the left shines only with many judgments that punish the wicked who approach so as to suckle from the Hochma. They ascend from there in illumination of Hochma, called “rising,” meaning that Malchut rises through it from her fall.

After that comes the middle line and unites the two lines right and left with one another, and the left is incorporated in the right, which is white, Hesed. Once they rise to the white side, once the left is incorporated in the right, these roses bathe, Malchut bathes and becomes sweetened in Hassadim.

Testify the testimony of Shabbat, [portion] Beresheet, “Thus the heavens and the earth were finished, and all the host of them.” This is a testimony to the creation of the world, that there are thirty-five words in this testimony, which imply the thirty-two paths of wisdom, and three degrees of holy apples, which are three lines.

They are all of the night, holy. All the lights that shine at night are holy, that there is illumination of YESHSUT of AVI in them, which are called “holy.” Six-six to one side, meaning that VAK shine to one side, since the GAR of Hochma on the left disappear due to the correction of the middle line, and only VAK of Hochma shine from the illumination of Hochma on the left, as well as to the other side, VAK, and they are twelve.

All this pertains to the Mochin of the eve of Shabbat, when the Mochin of Shabbat still do not shine, the Mochin of upper AVI. Rather, those Mochin shine as on the sixth day before the Shabbat has been sanctified, which are the Mochin of YESHSUT, but with the addition of illumination from YESHSUT of AVI, which are called “holy.” That illumination already comes by necessity since the day of Shabbat has been sanctified, since the sanctification of the day of Shabbat begins in the eve of Shabbat.

In each degree, there are Katnut [smallness/infancy] and Gadlut [greatness/adulthood]. When the illumination of a new degree arrives, it must begin to shine the Katnut in it, and then it will be able to shine the Gadlut in it. Hence, before a new degree arrives, the previous degree must first depart, in order to make room for the illumination of Katnut of the new degree. For this reason, on the eve of the sixth day, before the beginning of Shabbat, the Mochin of YESHSUT depart, and the Katnut of AVI begins to shine.

When the Katnut of upper AVI begins to shine, the Shabbat is sanctified, meaning that the Mochin of AVI of Shabbat, which are called “holy,” have already begun to shine. When the day needs to be sanctified, it means that it is time for the illumination of the Mochin of AVI, which are called “holy,” which is the sanctification of the Shabbat.

The main difference between Mochin of YESHSUT and Mochin of AVI is that in upper AVI, Malchut of the lock operates, which is called a “trail.” In YESHSUT, Malchut of the key operates, which is called a “path.”

When the day needs to be sanctified, the sound of the Shofar is heard from above downward, the sound that comes from the illumination of the lock in AVI, where through this voice, the Mochin of YESHSUT depart, and the Mochin of AVI, which are called “holy,” depart.

That sound is the portion of the people of Israel, where because of this illumination, the people of Israel is called “holy,” since there is no holiness, illumination of Mochin of AVI, unless when that sound is heard, which is the illumination of the lock. At that time, it is known that the day has been sanctified, and then it is known that the Mochin of AVI have begun to shine, which is the sanctification of the day of Shabbat.

85. On the eve of Shabbat, two high spirits awaken, one from the side of the light, and one from the side of the darkness. Angels Michael, from the side of the light, and Gabriel, from the side of the darkness. Their illumination expands into sixty myriad (600,000) camps that govern on that night. They are destined one for the right, and one for the left, and to each one, tables are fixed, after all the tables of below are seen in a certain hall. Sixty myriad camps is because on the night of Shabbat, six sides shine. Since they are incorporated from Hochma and Hassadim, they are 600,000—hundreds from the side of Hassadim, and a thousand from the side of Hochma, which is sixty myriad.

86. All the camps of above have special places in that night, and each one is greater and more respectable in its place than its other armies, the armies appointed under him.

From these armies, the two upper ones are chosen, and they take the table, one from the right, and one from the left, so the table will comprise of Hesed on the right, and Hochma on the left.

Each table that is not brought near these two, so as to be incorporated with the right and with the left, is not a Shabbat table and is not a table that is before the holy king.

87. When a woman and her husband, ZA and Malchut, are in joy, that table is crowned, meaning that when that table is brought near in six loaves of that manna on that side, and six loaves of that manna on that side, it is a table that has been crowned with its crowns.

That table is Malchut, and when ZA and Malchut are in gladness, when ZA gives to Malchut from his twelve phases, HB TM with three lines in each, three times “today,” these twelve phases are regarded for Malchut, who is the table, as twelve loaves. The six on the right, which are three times Hesed and Tifferet in them, are Yod-Vav in the three HaVaYot, Hassadim. The six on the left are three times Bina and Malchut in them, Hey-Hey in the three HaVaYot, Gevurot, from which the Hochma is bestowed.

88. The two who carry the table must guard the table so the six loaves of this side will not mix with the six loaves of that side, since the right must prevail over the left because of the illumination of AVI that begin to shine at the beginning of the Shabbat.

Once that table is brought near the greatest and the highest among them in the upper camps, one takes from the right, and one from the left, and blesses on them. Each says to his camps, “This is the table that is before the Lord.” “This” is twelve in Gematria, implying twelve hallahs.

89. Three appointees are appointed over each table, and a high spirit on them. That spirit is glad in joy, and he is called Uriel, and he walks with all his gifts to all those tables.

90. Sixty appointees—corresponding to HGT NHY, where each consists of ten—taste a taste on each table and say the blessing Hamotzi [who brings forth bread from the earth], and blesses the Creator. Anyone who tastes with lust causes added power in the upper lust in the upper degrees. That spirit which controls them, Uriel, raises the light with joy.

91. As those two angels, who are called “Jewish demons,” eat like men, so there are others above who eat and drink from the light of the Shechina, who enjoy. It is as we learn, “Righteous sit with their crowns on their heads and enjoy the brightness of the Shechina.” This is certainly eating, for the upper Mochin are a meal and eating.

92. One letter shines above; it is the Yod of HaVaYaH that implies upper AVI, which illuminated all the camps on the day of Shabbat with the illumination of the Mochin of upper AVI. The letter Yod itself, who is AVI, is not known and was not revealed, since the Mochin of AVI are covered Hassadim.

Under the letter Yod, which is AVI, the five letters that are spread over all the camps shine, the letters of Elokim [God], God of the work of creation, YESHSUT. The letter Aleph rolls from Elokim and is present over one camp, and the letter Lamed from Elokim over the other camp, and likewise all of them. This is so because the five letters of Elokim are KHB TM of YESHSUT, and each camp receives from its root which belongs to it.

93. On the day of Shabbat, one must rejoice in the day and in the night. One must set the table and give joy to the upper ones and to the lower ones by spiritual eating and corporeal eating.

94. When a person comes from the house of assembly, holy angels walk with him on this side and on that side, and the Shechina is over all of them like a mother over the children. At that time, it is written about him, “A thousand may fall at your side, ten thousand at your right.”

95. All this is true if the person enters his home with joy and welcomes the guests with joy. When the Shechina comes with the angels and sees a burning candle and a set table, and the man and his wife are in gladness, at that time, the Shechina says, “This one is mine, ‘Israel, in whom I will boast.’”

96. If not, and there is no burning candle there and a set table, and joy between the man and his wife, the Shechina leaves there along with the angels, and the evil inclination comes with his armies, and connects with the man and his wife, and he says, “This one is mine, he is from my armies.”

Promptly, the evil inclination is on him and defiles him, and the Yod-Hey departs from the man and the woman, Yod from the Ish [man] and Hey from the Isha [woman], leaving Esh, Esh [fire, fire], and his food is impure. This is why it is written, “Do not crave the delicacies of an evil eyed man.” Certainly, his table is filled with vomit and feces, and there is no feces but the impure evil inclination.

97. Hence, He who comes to be purified is aided; he who comes to be defiled, it is opened for him. Holy angels and impure angels walk with a person wherever he walks. If a person is righteous, the holy angels connect with him and guard him wherever he goes, as it is written, “For He will charge His angels over you to guard you in all your ways.”

98. If he is not righteous, the holy angels depart from him, and the impure angels govern him and lead him to Hell. At that time, at his time of distress, it is written about him, “I called, and there is no answer.” When the spirit of impurity governs him, either illnesses or the nations of the world govern him, as it is written, “You have covered Yourself with a cloud; that prayer should not pass through,” and his prayer, too, is abomination.