Come and see: that word that comes from the mouth of a person arises and stimulates an awakening above, either for good or for evil. [Therefore, one must guard one's speech on Shabbat so that one does not arouse the ruling powers of the weekday.] And whoever dwells in the delight of Shabbat is forbidden to awaken mundane subjects, because he causes a blemish on the Holy Day, as one who participates in the celebration of a king should not forsake the king and deal with others.

Every day, it is necessary to perform an action to awaken what must be awakened [for that day]. On Shabbat, it is necessary to awaken heavenly matters of the holiness of the day, and not any other thing.

BeRahamim LeHayyim: Why did the Ari and Chida include this section? What do they want us to learn?

Oh if we could only know the worlds we create and the worlds we destroy through our speech! For the 'AbraKidabra' of the magician is simply 'Abra kiDabra/I create (Bara) through Speech (Dibbur)'. Just as we change our clothing and eat different special foods and say special prayers on the Holy Day, so too must we change the words that come out of our mouths, and ideally, change our mindset.

Be present on this Day, which is a gift from the Divine Presence. Be prescient to plan ahead, to arrange the day so that it is all "being," not the "becoming" which characterizes the other 6.

Be real. Start this Shabbat. Bless you.

What does the above mean to you and why is it revealed to you now?

Bracketed annotations from Metok Midevash and Sulam commentaries
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