When the praise [Kel Adon] intoned by all Israel reaches the holy throne, it waits there until all recite the higher Kedusha [called Kedushat Keter/sanctification of the crown] of the Musaf [prayer /Additional Service]. Then that which was below [malchut] is raised up Above [to the 3 first sefirot of Imma]. In that way everything is united Above and becomes one [for also Zeir Anpin, who has already united high up in Abba/chochma, elevates to Keter to be one, face-to-face with malchut and malchut now equals them in stature] This praise [Kel Adon] is superior to all other praises [as the Arizal says in his devotions for Keter in Musaf and also notes that the first letters of the song (excepting the Hei of HaMaasim) are equal to the gematria of Shabbat hinting that this song is connected to the essence of Shabbat and the word Kel plus the filling-in of the word A-don is also equal to the gematria of Shabbat!]

Hereafter [from the words "titbarech lenetzach"], the prayer continues as on the rest of the days [for there is no change in language, only in devotions], until the passage 'Moses rejoices in the gift of his portion/Yismach Moshe' [after the first two blessings of the Amida prayer] that is the rejoicing of the higher level [for the source of Moses' soul is high in the sefira of daat which spreads out in the secret of the neshama into tiferet, and tiferet is] the essential patriarch [of all 3 who represent chesed gevura and tiferet, for Jacob's attribute of tiferet brings together chesed and gevura]. He is happy in his portion because the throne [which is malchut] goes up to join him [in tiferet]. He takes it [malchut] and they are fused into one. This is the joy of the highest level of the spiritual Torah [meaning Zeir Anpin], which is the Written Law, that rejoices in the lower Torah [which is malchut], the Oral Law, and they unite with each other. [The extent of the joy to be felt by this unification is hinted at in the letters "yismach" that when rearranged also spell the word "Mashiach"!]

Once they are united [in the secret of unification], we should include the holy nation in that rejoicing, when we say "May they rejoice in Your kingdom, those who observe the Shabbat...our G‑d and G‑d of our fathers, accept our repose" [as explained by the Arizal that in the repetition of the morning Amida prayer, Jacob and Rachel stand in identical posture and couple together, and this union is considered as if Zeir Anpin is indeed united with Rachel. We especially rejoice because we are now part of this unification and are therefore beloved above and now rest in the relaxation of Shabbat and its holiness.]

BeRahamim LeHayyim: Not only is there "safety in numbers," but the power of the group is exponentially magnified. The Shechinah rests amongst 10 male Jews, proven by the fact that 1 x 1 plus 2 x 2 plus 3 x 3 plus 4 x4....up to 10 x 10 total 385 or Shechinah! That is when we group together physically with 10 other Jews. The Zohar here discusses the additional meditation to intend to unite all of Israel in our Amida prayer devotions on Shabbat when one traditionally sings, Yismechu BeMelachutecha/May they rejoice in Your kingdom.

The entire TziBuR/congregation — an acronym for Tzaddik/righteous, Beinoni/average Joe, and Rasha/wicked — is united in our rejoicing. Oh, if only all Israel would observe just one Shabbat! Perhaps this Shabbat, the last of the year is THE ONE. To that extent, what follows immediately is the highest of high Torah teachings on Teshuvah. ShaBaT contains the letters TaShuB/return, hinting at the awesome nature of the day.

What does the above mean for you and your Shabbat, and why is it revealed to you right now?

Bracketed annotations from Metok Midevash and Sulam commentaries
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