1. Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.
"Observe" and "Remember" in a single word,
He caused us to hear, the One and Only Lord.
G‑d is One and His Name is One,
For renown, for glory and in song.
2. Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.
To welcome the Shabbat, let us progress,
For that is the source, from which to bless.
From the beginning, chosen before time,
Last in deed, but in thought - prime.
3. Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.
Sanctuary of the King, city royal,
Arise, go out from amidst the turmoil.
In the vale of tears too long you have dwelt,
He will show you the compassion He has felt.
4. Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.
Arise, now, shake off the dust,
Don your robes of glory - my people - you must.
Through the son of Jesse, the Bethelemite,
Draw near to my soul, set her free from her plight.
5. Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.
Wake up, wake up,
Your light has come, rise and shine.
Awaken, awaken; sing a melody,
The glory of G‑d to be revealed upon thee.
6. Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.
Be not ashamed, nor confounded,
Why are you downcast, why astounded?
In you, refuge for My poor people will be found,
The city will be rebuilt on its former mound.
7. Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.
May your plunderers be treated the same way,
And all who would devour you be kept at bay.
Over you Your G‑d will rejoice,
As a groom exults in his bride of choice.
8. Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.
To right and left you'll spread abroad,
And the Eternal One you shall laud.
Through the man from Peretz's family,
We shall rejoice and sing happily.
9. Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.
Come in peace, her Husband's crown of pride,
With song (on Festivals: rejoicing) and good cheer.
Among the faithful of the people so dear
Enter O Bride, enter O Bride;
O Bride, Shabbat Queen, now come here!
Come out my Beloved, the Bride to meet;
The inner light of Shabbat, let us greet.
Come out: The Ari zal would go out into the fields around Safed on Friday afternoon and receive Shabbat there. The fields, the place of work during the week, correspond to the lower worlds, Beriya, Yetzira, and Asiya, and specifically to the outer dimension of each of these worlds.
My Beloved; the Bride: On Shabbat malchut, referred to here as the Bride, becomes elevated to the very highest levels. However, in order for this to happen, malchut must first be stimulated and energized by zeir anpin, referred to here as “my Beloved.” Thus, zeir anpin must “come out” to the fields to meet malchut, the Bride.
The inner light of Shabbat: When malchut is infused with light from the six sefirot comprising Zeir Anpin and it becomes elevated, it is referred to as pnei Shabbat - the inner dimension of Shabbat - that now begins to shine forth.
(1) A psalm. A song; for the sabbath day. (2) It is good to praise the L-RD, to sing hymns to Your name, O Most High, (3) To proclaim Your steadfast love at daybreak, Your faithfulness each night (4) With a ten-stringed harp, with voice and lyre together. (5) You have gladdened me by Your deeds, O L-RD; I shout for joy at Your handiwork. (6) How great are Your works, O L-RD, how very subtle Your designs! (7) A brutish man cannot know, a fool cannot understand this: (8) though the wicked sprout like grass, though all evildoers blossom, it is only that they may be destroyed forever. (9) But You are exalted, O L-RD, for all time. (10) Surely, Your enemies, O L-RD, surely, Your enemies perish; all evildoers are scattered. (11) You raise my horn high like that of a wild ox; I am soaked in freshening oil. (12) I shall see the defeat of my watchful foes, hear of the downfall of the wicked who beset me. (13) The righteous bloom like a date-palm; they thrive like a cedar in Lebanon; (14) planted in the house of the L-RD, they flourish in the courts of our God. (15) In old age they still produce fruit; they are full of sap and freshness, (16) attesting that the L-RD is upright, my rock, in whom there is no wrong.
(1) When G-d began to create heaven and earth—
On the seventh day G-d finished the work that He had been doing, and He ceased on the seventh day from all the work that He had done.
On the seventh day G-d finished the work that He had been doing, and He ceased on the seventh day from all the work that He had done.
Accordingly, since (as above) every Jew who performs a mitzvah is granted the unity and sanctity of “Supreme Holiness,” even when he does not perceive it, as does a tzaddik, one will be able to understand the severity of the punishment for transgressing the prohibition of work on Sabbath or that of leavened bread on Passover, which equally applies to all.
The very same severe punishment applies equally to the loftiest tzaddik and to the coarsest boor, were either of them, heaven forfend, to transgress one of the above-mentioned prohibitions. The reason:
one will be able to understand the severity of the punishment for transgressing the prohibition of work on Sabbath or that of leavened bread on Passover, which equally applies to all.
The very same severe punishment applies equally to the loftiest tzaddik and to the coarsest boor, were either of them, heaven forfend, to transgress one of the above-mentioned prohibitions. The reason:
So it is with the soul of every Jew at the time he is occupied with Torah and the commandments.
When a Jew occupies himself with Torah study and the performance of its commandments he is totally nullified and absorbed in G‑d’s light. The only difference between the Patriarchs and other Jews is that the Patriarchs were in this state constantly, while other Jews attain this level only at the above-mentioned times.
Therefore the Sages, of blessed memory, made it obligatory to rise and remain standing in the presence of anyone who is engaged in fulfilling a commandment, even if the latter is uncultured and illiterate. When such a person performs a mitzvah, such as bringing Bikkurim (the First Fruits) to the Beit HaMikdash, one must rise before him.
This is because G‑d dwells and clothes Himself in this man’s soul at such time.
It is only that his soul is unconscious of this sanctity that resides within him at the time of his performance,
because of the barrier of the bodily grossness within which the soul dwells, which has of yet not been refined, and which dims the eyes of the soul preventing it from seeing Divine visions,
as experienced by the Patriarchs and others of their stature, who “saw their world the spiritual World to Come during their lifetime.”
Accordingly, since (as above) every Jew who performs a mitzvah is granted the unity and sanctity of “Supreme Holiness,” even when he does not perceive it, as does a tzaddik, one will be able to understand the severity of the punishment for transgressing the prohibition of work on Sabbath or that of leavened bread on Passover, which equally applies to all.
The very same severe punishment applies equally to the loftiest tzaddik and to the coarsest boor, were either of them, heaven forfend, to transgress one of the above-mentioned prohibitions.
The reason:
For even in the soul of an uncultured and completely illiterate person shines the light of the sanctity of Sabbath or Festival; hence he faces capital punishment by Karet for eating leavened bread on Passover and stoning for doing a prohibited form of labor on Sabbath, for the profanation of this sanctity which illuminates his soul.
Though a particular individual may not feel this sanctity, still, as explained earlier, this sanctity does indeed illuminate his soul. This being the case, the soul of this individual is tainted by his misdeed in a manner equal to that of a tzaddik in similar circumstances. It is for this reason that the manner of punishment applies equally to all.