The Mystical Power of Kiddush and the Friday-Night Meal

Section 10 

To recite the Sanctification [Qiddush] over the wine. We read in Mekhilta’ [to Exodus 20:8]: 

Remember the Sabbath; to keep it holy: to sanctify it with a blessing. On the basis of this passage the Sages said: “At the entrance of the Sabbath we consecrate it by [reciting] the sanctification over the wine. From this I know only about the Qiddush for the night. Whence do we know that the day [also requires a Qiddush]? Scripture says: You shall keep ‘et ha-Shabbat, the [entire] Sabbath. (Exodus 31:14)"

We also read in the chapter “On the Eve of Passover” [b. Pesahim 106a]:

Our Rabbis taught, “Remember the Sabbath day; to keep it holy”: . . . . Remember it over wine at its inception. I know only about the [Qiddush] for the night; whence do we know that the day [also requires a sanctification]? Scripture says: Remember the Sabbath day; to keep it holy.

According to the path of truth, we are obligated to sanctify [the Sabbath] over wine because when the Bride enters the bridal canopy, She must be gladdened. The emanation of the holy spirit must be brought to Her from the source of Her nourishment, the mystery of the Fear of Isaac [Gevurah]; for therein lies the mystery of the wine that brings joy to ’Elohim and humankind (Judges 9:13). As it says in the chapter “How Do We Bless?” [b. Berakhot 35a]:

R. Samuel b. Naḥmani said in the name of R. Jonathan: “Where do we know that a song of praise is sung only over wine? Because it says, And the vine said unto them: Should I leave my wine which gives joy to God and humankind? (Judges 9:13). If it cheers people, how does it cheer God? From this we learn that a song of praise is sung only over wine.”

On this night, the Bride [Shekhinah] is wreathed with seventy supernal crown and therefore, there are thirty-five words in Va-Yekhullu and thirty-five in “ . . . Who has sanctified us through Your miẓvot and has taken pleasure in us,” the [two paragraphs] that constitute the Qiddush recited at night. [These seventy words] indicate that the [Bride] is “consecrated with the thirty-two paths of Wisdom and the three rungs of Apples.” In this consecration we must invoke the totality of Creation [by reciting] “Heaven and earth were completed.” For it contains the mystery of the thirty-two paths and the three rungs which are [represented by] the three occurrences of the word shevi‘i (“seventh”) in the passage and the three occurrences of the word ’Elohim (“God”) therein. For ’Elohim is the hidden meaning of the entirety of Faith and [its three-fold repletion] corresponds to “the Mother of the Children [Binah,] the Fear of Isaac [Gevurah] and the Lower Court [Shekhinah]. So have I found it written in the Midrash of R. Shimon bar Yoḥai.

Therefore, one must recite the Qiddush at night with unbroken concentration and extreme care. If one lacks wine, it is sufficient to make the sanctification over bread. This may be done because the Bride is already secured in a position of strength and joy is found there. However, [making the Sanctification over] wine is one of the choicest ways of fulfilling this miẓvah [miẓvah min ha muvḥar]; it is an enhancement of the Holy Spirit.

According to the Midrash, one must recite the Va-Yekhullu three times on Shabbat: one time during the ‘Amidah, a second time after it, and a third time over the cup [of wine].

Section 11

The festive meal of Sabbath night. In the fourth Palace, which is called Zekhut (Merit) there presides a certain Ḥayyah or living creature, and under it are four seraphim who are appointed to watch over those who rejoice on the Sabbath. This Ḥayyah and the seraphim beneath it enter that station in the Palace called ‘oNeG, Delight, because [each Shabbat] festive tables are arranged there for the children of the King’s Palace. Thousands upon thousands stand at their tables and this Ḥayyah who is above the seraphim watches over each table, observing their celebration. When it sees that those present at a [certain] table are rejoicing in honor of the Sabbath, it blesses them. The [celebrants], in turn, answer “amen.”

The blessing the Ḥayyah offers them is: Then shall you delight in the Lord and I will make you to ride upon the high places of the earth and I will feed you with the heritage of Jacob your father, for the mouth of the Lord has spoken” (Isaiah 58:14). All those present respond: Then shall you call and the Lord will answer. You shall cry and He will say, “Here I am” (Isaiah 58:9).

But should the Ḥayyah see that one is not rejoicing in proper fashion, then it, the seraphim and the other celebrants force him outside and usher him into an antipodal realm, into [that Palace] called NeGa‘, Harm. They say: Yea, he loved cursing; may a curse come upon him. He is not delighted in blessing; may blessing be far from him. . . . May the creditor seize all his possessions, may strangers plunder his wealth. May no one show him mercy; may none pity his orphans (Psalms 109:17, 11–12).

For rejoicing in the Sabbath is God’s glory and those who partake in that joy are protected by the seraphim, who see to it that the River of Fire shall not overcome them.

Therefore, one must grace [the table] with plenty and show great joy at the festive meal on Sabbath night, so as to point to the Bride, the Glory of the Night, who is filled with all good and who is encompassed by Supernal Eden. To [partake of] this mystery, one should sample all the foods prepared for Shabbat, [further] alluding to the Bride who is encompassed by All. One should only take care not to detract from the festive meal during the day.