Shalom Alechem: The Four Worlds

Shalom Alechem is a liturgical poem traditionally sung on Shabbat eve prior to the recital of Kiddush. It consists of a welcome, a request for a blessing, and a farewell to the angels.This blog   provides several mystical explanations as to the meaning of this enchanting interaction with celestial beings. 

THE SHALOM ALECHEM LITURGICAL POEM:

SHALOM ALECHEM…

Peace unto you, ministering angels, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your coming be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

Bless me with your peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your departure be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He.

Commentary Eight:

The Four Worlds

Note: The teachings in this chapter are highly technical, intended primarily for people already acquainted with Kabbalah concepts. 

Kabbalah teaches that our vast universe is actually the lowest of four realms or worlds (‘Olamot’ in Hebrew). Our world is called Asiyah – Action, above it is the world of Yetzirah – Formation, still higher is Beriyah – Creation, and the highest is Atzilut - Nearness. The upper three worlds are levels which exist entirely within the spiritual realm, while the lowest, which we inhabit, consists of both spiritual and physical aspects. Though we reside in the lowest world of Asiyah, we are strongly influenced by events in the higher worlds. In fact, it is through the medium of the higher worlds that G-d governs our world.

Furthermore, each world contains within it Ten Sefirot, Divine attributes, through which G-d governs over that specific world. If G-d wants to channel blessing, or Shefa, spiritual flow, into our world, it must normally pass through all four worlds and the sets of Ten Sefirot within each of them. In each set ofTen Sefirot the Shefa begins within Keter, the highest Sefirah within a world, and proceeds to flow through three Sefirotic triads.[44] These are: Chochmah, Binah, Da’at – intellectual Sefirot, referred to by the acronym ChaBaD, followed by Chessed, Gevurah, Tiferet – emotional Sefirot, referred to by the acronym ChaGaT, and finally, Netzach, Hod, Yesod – interactive Sefirot, referred to by the acronym NeHY (pronounced Nehi). See diagram below: 

THE THREE SEFIROTIC TRIADS

1. Intellectual – ChaBaD:

   Chochmah - Wisdom      Bina – Understanding      
Da’at – Knowledge

2. Emotional – ChaGaT:   

   Chessed - Kindness       Gevurah  - Strength   
        Tiferet - Beauty

3. Interactive - (NeHY):

    Netzach - Victory               Hod  - Splendour       
      Yesod - Foundation

After having passed through the three triads, the Shefa enters Malchut, the lowest Sefirah. Malchut then serves as a link between a higher and lower world; relative to the world above it Malchut is the lowest Sefirah, but relative to the world beneath it, it is the highest. In the language of Kabbalah: ‘Malchut of a higher world becomes Keter of a lower world’.[45] Thus, once Malchut has received Shefa from the upper Sefirot, it channels the shefa into the next world beneath it. 

This chapter will demonstrate how the four stanzas of Shalom Alechem follow a flow of Divine influence, Shefa, through the four worlds, ending in our world of Asiyah. 

The first stanza of Shalom Alechem refers to the highest world of Atzilut:

The ministering angels mentioned in the stanza are a reference to Chochmah and Binah of Atzilut which act as servants to the highest Sefirah of Keter, referred to as Elyon – ‘Most High’. Because Keter shines more strongly on Shabbat, it brings peace to all the Sefirot beneath it; hence we state ‘Peace unto you ministering angels’. And who causes the Keter of the world of Atzilut to shine more strongly on Shabbat? The ‘king of all Kings’ – a reference to Malchut of ‘Ein Sof ’- the infinite, the Sefirah of Malchut that links the Infinite light of G-d with the four worlds, and which, at its lower end actually becomes the Keter of Atzilut.[46] This level is referred to as ‘King of all Kings’ because the Sefirah of Malchut in each world has influence over the world or few worlds beneath it, while Malchut of Ein Sof has influence over all the worlds and lower levels of Malchut. 

We repeat the stanza three times to allude to the flow of shefa from Keter through ChaBaD, ChaGaT, and NeHY of Atzilut. At this point the divine Shefa is located within Malchut of Atzilut, which receives sheaf from NeHY of Atzilut. 

The second stanza of Shalom Alechem alludes to the world of Beriyah:

Malchut of Atzilut, after having received the shefa from the Sefirot above it, becomes Keter of Beriyah, and bestows the shefa to the Sefirot within Beriyah. The ‘angels of the most high’ are a reference to Chochmah and Binah of Beriyah which serve Keter of Beriyah. Again we remember the ultimate source of the shefa, ‘the king of all Kings’ – Malchut of Ein Sof. We repeat the stanza three times to allude to the descent of the Shefa through ChaBaD, ChaGaT, and NeHY of Beriyah. The Shefa is now located within Malchut of Beriyah which receives from NehY of Beriyah. 

The third stanza of Shalom Alechem alludes to the world of Yetzirah:

Malchut of Beriyah has now become Keter of Yetzirah and is pouring its shefa into the Sefirot of Yetzirah. The ‘angels of the most high’ are a reference to Chochmah and Binah of Yetzirah which serve Keter of Yetzirah. Again we remember the source of the blessing, the ‘King of all Kings’ – Malchut of Ein Sof. The stanza is repeated three times to allude to the descent of the Shefa via ChaBaD, ChaGaT, and NeHY of Yetzirah. The shefa is now contained within Malchut of Yetzirah. 

The final stanza of Shalom Alechem alludes to the world of Asiyah:

Malchut of Yetzirah has become Keter of Asiyah and is pouring its shefa into Asiyah. The ‘angels of the most high’ refer to Chochmah and Binah of Asiyah which serve Keter of Asiyah. Again we recall the ultimate source of the shefa, Malchut of Ein Sof, and we repeat the stanza three times to allude to the flow of the shefa via ChaBaD, ChaGaT, and NeHY, of Asiyah. 

The reason why we state, “May your departure be in peace” at the level of Asiyah is because in this lowest world negative forces run rampant and can gain strength from divine shefa. (This process is termed ‘Yenikat Hachitzonim’ – ‘nurturing of the external forces’ in the language of Kabbalah). We thus bless the shefa that it should return to the higher worlds in peace - without any damage resulting from its presence in this world.

Based upon Siddur Im Pirush Hamaharid, p.68

Shalom Alechem: Learning to Let Go

Shalom Alechem is a liturgical poem traditionally sung on Shabbat eve prior to the recital of Kiddush. It consists of a welcome, a request for a blessing, and a farewell to the angels.This blog   provides several mystical explanations as to the meaning of this enchanting interaction with celestial beings. 

THE SHALOM ALECHEM LITURGICAL POEM:

SHALOM ALECHEM…

Peace unto you, ministering angels, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your coming be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

Bless me with your peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your departure be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He.

Commentary Seven:

Learning to let go

Another explanation for why we bid the angels in the Shalom Alechem poem farewell so soon can be seen in the concept of letting go. 

One of the greatest causes of our suffering is our inability to ‘let go’ of blessings that depart from our lives. Be it a possession, a friend, or a state of being, on account of our tenacious grip on these things, we feel resentment, excessive grief, and even depression in having to part with them. 

This phenomenon overtly and frequently occurs in children. Following a treat of some sort a child often cries for more or expresses resentment instead of feeling grateful toward those that provided them with these enjoyable experiences. Ironically, it is not uncommon for children to feel miserable immediately after a treat that was intended to bring them happiness. 

This behaviour is not limited to children. Adults are also incapable of graciously ‘letting go’ of valuable experiences and possessions. Indeed, how do we learn to ‘let go’? 

There are two general ways that a person can effectively learn to part with something: 

1. By coming to the realization that, relative to truly important and enduring things, the item that one is attached to is only trivial or transient.For instance, one may learn to ‘let go’ of the need to impress people with fine clothing by realizing that, in comparison to one’s intellect and character traits, clothes are merely an appendage. The person will then attempt to impress people with his personality rather than his clothing. One can then proceed to learn to ‘let go’ of the need 

Though this approach helps one relinquish objects of attachment, one is not learning to ‘let go’ of something which he deems valuable, but, on the contrary, he learns to view the object in question with contempt. For, it is specifically on account of him developing displeasure or, at the least, disinterest in the object that he is able ‘let go’ of it. Clearly, this is not the ultimate form of ‘letting go’, for the person may still be incapable of ‘letting go’ of that which he still deems important. 

Moreover, many people who successfully learn to ‘let go’ through this orientation still harbor resentment. Not because they are disappointed by the loss of the object, but on account of them having wasted so much time focusing on it in the past, before they discovered its insignificance. 

2. By realizing that everything that we have is essentially on ‘loan’ from G-d, and that ultimately nothing is our own; not physical possessions, not spiritual experiences, and not even our own souls. (See the acknowledgement that we make every morning immediately upon awakening, “I thank You Eternal and Living King for returning my soul to me with mercy”.) 

 King David humbly expressed this state of consciousness when he declared, “From You comes all, and it is from Your own hand that we give to You”. Meaning not only is everything that a person possesses from G-d, but the human ability to utilize items in the service of G-d – to ‘give’ to G-d - through the fulfillment of mitzvot, is from G-d as well. When a person attains this awareness, the humility that accompanies it is profound. It is characterized by a sense that even one’s very existence is a merciful gift from G-d of which one is undeserving, and for which one must be extremely grateful.[41]

An episode that epitomizes the latter state of consciousness is recorded in the Talmud:

During one Shabbat Rabbi Meir’s two cherished sons tragically fell ill and passed away. His wife, Bruria, discovered them. In her determination to keep the news of the tragedy secret from her husband until after Shabbat, so as not to disturb his Shabbat peace, she placed them in one of her upstairs rooms and covered them with a blanket. At the conclusion of Shabbat, Bruria had the most difficult task of informing her husband of the devastating news. She did so by asking her husband a question, “Many years ago someone left me their precious jewels to take care of and has now returned to collect them. Should I return them to him?” Assuming that she was asking for a legal opinion, Rabbi Meir answered, “Of course, and you should feel satisfied that you have faithfully guarded these jewels, and can return them to their rightful owner.” Bruria then led him upstairs, showed him their children and said, “G-d left two precious jewels in our care. Today he came and took them back.”

Based on this teaching, we can appreciate another profound message contained  in the Shalom Alechem poem. The Shalom Alechem poem provides us with a glimpse into the manner in which a truly saintly individual interacts with reality. He welcomes all blessings into his life with the realization that they are to be utilized to serve G-d, as the first stanza of the poem states, “Come in peace serving angels” – angels that I use to serve G-d. And, throughout the duration of their enjoyable presence in his life, he is aware that they are not his, but only on ‘loan’ to him from G-d. Thus, he does not hold on to them tenaciously, but rather, affectionately reminds them that they are free to depart whenever they wish to. If the angels choose to leave, he will not take their departure as an affront, nor will he feel resentment toward them for having deprived him of a benefit; instead, he will show them gratitude for having so generously enriched his life. This attitude is expressed in the final stanza of the poem, “Leave in peace angels of peace”. 

When we sing the verses of Shalom Alechem, we need to identify with the words so strongly that we feel we are genuinely expressing the poetic sentiments. This serves as a meditative practice that helps us train ourselves to interact properly with the blessings that enter and depart our lives on a daily basis. 

Parenthetically, there is an answer to a slightly different question regarding the Shalom Alechem poem that offers an altogether different approach on dealing with having to ‘let go’. If the Shabbat angels remain with us for the entire duration of Shabbat, why do we bid them farewell at the very onset of Shabbat? Rather, we are concerned that over the course of Shabbat we may become so attached to the presence of the Shabbat angels that by the end of Shabbat we will indeed be incapable of letting them go and saying goodbye. It is for this reason that we bid them farewell at the beginning of Shabbat when they have just arrived, and our attachment to them is still weak. 

Even though this practice may have its place, it is definitely not as wise as learning how to actually ‘let go’ - or perhaps, how to hold on with affection rather than with tenaciousness. 

Shalom Alechem: Ascending & Descending

Shalom Alechem is a liturgical poem traditionally sung on Shabbat eve prior to the recital of Kiddush. It consists of a welcome, a request for a blessing, and a farewell to the angels.This blog   provides several mystical explanations as to the meaning of this enchanting interaction with celestial beings. 

THE SHALOM ALECHEM LITURGICAL POEM:

SHALOM ALECHEM…

Peace unto you, ministering angels, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your coming be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

Bless me with your peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your departure be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He.

Commentary Six:

Ascending & Descending

The Torah tells us that as Jacob was leaving the land of Israel, he lay down to sleep and dreamt of angels ascending and descending a ladder. Our sages teach that the angels that ascended were a higher kind that escorted Jacob throughout his stay in the Holy land, while those that descended were an inferior kind, to accompany him outside the Holy land where sanctity is of a lesser degree. 

This teaches us that there are angels specific to particular places. There are also angels specific to particular times. During the working week there is a lower kind of angel escorting a person, whereas a higher level of angel escorts him on the holy Shabbat. 

Image by Michoel Muchnik

Just as the angels who escorted Jacob in Israel departed near the border and were replaced by those which escorted him outside of Israel, so too the angels who escort us on Shabbat replace those of the working week as Shabbat enters. 

It is this switch that we refer to in the Shalom Alechem poem. In the first stanza, when we welcome angels, we are addressing the higher Shabbat angels that are arriving, while in the final stanza, when we farewell angels, we are addressing the weekday angels that are departing. 

This explanation clarifies why we both greet and farewell the angels in such a short matter of time; for the greeting and farewell address two different groups of angels, one arriving and another departing, rather than the same group of angels. However, based on this explanation, the order of the arrival and departure of the angels in the Shalom Alechem liturgy appears to be inconsistent with the order experienced by Jacob. In Jacob’s vision, a set of angels first departed followed by the arrival of second set, while in Shalom Alechem, a set of angels first arrive followed by the departure of a second set. 

The truth, however, is that the appearance and disappearance of the lower type of angel is always dependent upon the presence or absence of the higher type. When the higher angels descend (arrive), the lower angels are absorbed within their ‘light’ and thus ascend (depart), whereas when the higher angels ascend (depart), the lower angels reappear (arrive). 

This idea can be understood from the analogy of candle light in relation to sunlight. During the night when there is an absence of sunlight the light of the candle flame is felt and utilized. During the day, however, when the overwhelming light of the sun appears, the light of the candle flame goes unnoticed. Thus, the appearance or disappearance of candle light is dependent on the presence or absence of a greater light such as sunlight. 

Hence, since Jacob was leaving Israel, the higher angels departed, causing the appearance of the lower angels, as the verse states, “And the angels of G-d were ascending and descending the ladder”. Upon entering Shabbat, however, the higher angels appear, causing the lower weekday angels to disappear. Thus, in Shalom Alechem we first welcome the higher angels, and only then proceed to farewell the lower angels.

Based upon Sefat Emet Al HaTorah, Parshiat Vayetzei, p.70a

Shalom Alechem: Michael, Gavriel, Raphael, & Shabbat

Shalom Alechem is a liturgical poem traditionally sung on Shabbat eve prior to the recital of Kiddush. It consists of a welcome, a request for a blessing, and a farewell to the angels.This blog   provides several mystical explanations as to the meaning of this enchanting interaction with celestial beings. 

THE SHALOM ALECHEM LITURGICAL POEM:

SHALOM ALECHEM…

Peace unto you, ministering angels, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your coming be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

Bless me with your peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your departure be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He.



Commentary Five:

 Michael, Gavriel, Raphael, & Shabbat

It is written, “The angel of G–d encamps around those who revere G–d.” Note that it only refers to one angel. In the Shalom Alechem prayer, however, we greet angels in plural. Why, indeed, do we welcome more than one angel in Shalom Alechem? 

In general, there are three types of angels, represented by the angels who appeared to Abraham after he circumcised himself:

1. Michael carried good tidings to Sarah, informing her that G-d had remembered her and would bless her with a son. Michael is the angel of Chessed (Divine kindness), hence the name Michael: mi (who), che (is like), el (the divine name associated with kindness).

2. Gavriel was charged with obliterating the decadent cities of Sodom. His name is thus etymologically related to Gevurah, might or severity, the second primary, divine attribute; and 

3. Raphael healed Abraham and saved Lot from the ill-fated city of Sodom.His name is thus etymologically related to refuah, healing. The letters of , to heal, are identical with those of the word , beauty, which corresponds to the third primary, divine attribute, Tiferet – beauty and balance. 

These three divine attributes are also known as the three spiritual “pillars”: 

Chessed on the right, Gevurah on the left, and Tiferet in the centre connecting the left and right “pillars” (see diagram of Sefirot). 

Shabbat is said to carry all three forms of divine energy. This is alluded to by the fact that the letters of the word Shabbat, , can be divided into , “Shin, daughter”. The letter Shin actually consists of three distinct letters, from right to left: a Yud – , a Vav -, and a Zayin . Together, these letters form the image of thethree pillars. Furthermore, each of the three individual letters of which the letter Shin comprises clearly corresponds to one of the spiritual pillars:

• Zayin on the Shin’s left connotes weaponry, as in the phrase “klei Zayin”, thus symbolising Gevurah (might); 

• Yud on the Shin’s right symbolizes Chochmah, insight or wisdom. Insights enter the mind as singular points, as reflected by the shape of the letter Yud. Chochmah is located at the top of the right pillar, that of Chessed (see diagram of Sefirot). 

• Vav appears in the Shin’s centre. In Hebrew grammar, when the letter Vav serves as a prefix its most common function is conjunction. The name Vav means a hook. Interestingly, both concepts represent connection. The Vav thus symbolizes the central pillar, which connects and balances the two 

opposing pillars of Chessed and Gevurah. This is related to the attribute of Tiferet, beauty, which exists when contrasts and opposites blend. The above explains the representation of the letter Shin in Shabbat. “Bat”, the second component of the word Shabbat, which means daughter, is a title used in reference to the Jewish people.  Thus, the combination of Shin with Bat yields Shabbat; indicating that on this day the Jewish people experience all three divine attributes. 

Our experience of Shabbat reinforces this concept. On Shabbat we are reminded that G–d loves us and desires us. As we read in the Kiddush on Friday night, “[G–d] has desired us, and has given us in love and goodwill His holy Shabbat as a heritage.” This message is brought to us by Michael, the bearer of good tidings and representative of the right pillar. 

In Tractate Shabbat we are taught that Shabbat brings healing. This is the spiritual energy brought by Raphael, the emissary of the second pillar. Gavriel, the agent for the left pillar, also descends on Shabbat in order to subdue any evil in our hearts that may otherwise hinder our experience of the Shabbat light. 

In addition, these three angels correspond to the body, heart, and mind: Raphael comes to heal the body, Gavriel to remove the evil in our hearts, and Michael to remind us of G–d’s love for His people, since memory is a mental faculty. 

Since Shabbat includes these three types of angels, we greet the angels in the Shalom Alechem prayer in the plural, reminding us of the three different qualities of Shabbat.

Based on Shem MiShmuel, Bereshit I p.159

Shalom Alechem: Holiness vs. Blessing

Shalom Alechem is a liturgical poem traditionally sung on Shabbat eve prior to the recital of Kiddush. It consists of a welcome, a request for a blessing, and a farewell to the angels.This blog   provides several mystical explanations as to the meaning of this enchanting interaction with celestial beings. 

THE SHALOM ALECHEM LITURGICAL POEM:

SHALOM ALECHEM…

Peace unto you, ministering angels, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your coming be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

Bless me with your peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your departure be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He.

Commentary Four:

Holiness vs. Blessing

G–d is often referred to as Hakadosh Baruch Hu, the Holy One, Blessed be He. The daily prayers include the angels’ declaration, “He [G-d] is holy, He is holy, He is holy,” and “Blessed is the glory of G-d from its place.” What is the difference between referring to G-d as holy or blessed? 

The Hebrew word for holy, kadosh, also connotes havdalah, separation. For instance, in the first stage of the wedding ceremony the groom places a ring upon his bride’s finger and says, “You are mekudeshet [consecrated] to me.” This indicates that the groom has separated his bride from all other men thereby making her forbidden to them. Similarly, when we bless someone with life, we in fact attempt to draw down a ‘branch’ of life from the Infinite Source of Life, and plant it within the ‘soil’ of the recipient’s world, so that it flourishes there. Likewise, when angels cry, “Blessed is the glory of G-d from its place”, they cause divine radiance to be channelled down upon themselves. 

In the same vein, by proclaiming G-d as holy, the angels indicate that they experience G-d’s transcendence, His aloofness from finite existence. The term kadosh is thus often used to refer to the Ohr Ein Sof, G-d’s Infinite Light. In contrast, the term baruch, blessed, implies drawing a particular energy from a higher level to a lower one. For instance, our Sages speak of one who is “mavrich et ha’gefen,” who “draws down [a branch of] the vine [in order to plant it into the earth]”; the words mavrich and baruch being etymologically related. 

Kadosh and Baruch are thus opposites; Kadosh implies distance and transcendence, whereas baruch implies closeness and immanence. Thus, when we refer to G–d as Hakadosh Baruch Hu, as we do in the Shalom Alechem prayer, we are expressing that G–d unifies these two extremes; He is at once transcendent yet immanent. 

Both man and angel are endowed with the power to bless, to channel divine light onto others, and both man and angel exercise this power in the Shalom Alechem prayer. In the first stanza we bless the ministering angels, “Peace be upon you, ministering angels.” In the next stanza, the angels are no longer referred to as ministering angels, but as “angels of peace.” This transformation occurs due to our having blessed them with peace in the first stanza. In the third stanza we then request these now peace-bearing angels to reciprocate by blessing us with peace, asking, “Bless me with peace angels of peace.” 

Although angels possess the power of blessing, baruch, they are unable to connect to the transcendent level of kadosh. Admittedly, the angels do enjoy some sense of G–d’s loftiness and holiness, as is evident from their proclamation that G–d is kadosh referred to above. Still, this proclamation only indicates that the angels have an awareness and a yearning for this level, but not that they can actually connect with it directly. This power to connect to the holiness of G-d is granted exclusively to a Jewish soul through the performance of mitzvot, as G–d tells the Jewish people, “You will be unto Me a kingdom of priests and a holy (kadosh) nation”, and, as the blessing prior to the observance of many mitzvot testifies, “Who has sanctified us (kidishanu) with His mitzvot”. 

Thus, before we perform the mitzvah of Kiddush (sanctifying the wine), which is associated with kadosh, we bid the angels farewell, for the act of performing a mitzvah to connect to the holiness of G-d pertains exclusively to the Jewish people and not to angels.


Based on Ohr HaTorah al HaSiddur p.342 

Shalom Alechem: Angels - a means to an end

Shalom Alechem is a liturgical poem traditionally sung on Shabbat eve prior to the recital of Kiddush. It consists of a welcome, a request for a blessing, and a farewell to the angels.This blog   provides several mystical explanations as to the meaning of this enchanting interaction with celestial beings. 

THE SHALOM ALECHEM LITURGICAL POEM:

SHALOM ALECHEM…

Peace unto you, ministering angels, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your coming be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

Bless me with your peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your departure be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He.

Commentary Three:

Angels: A Means to an End

The Shema Yisrael prayer is referred to as Shirat Haneshama, the song of the soul, for through it the soul experiences G–d’s unity. However, each person also possesses an animal consciousness which bombards him with desires for material objects, creating an internal static that obstructs the expression of the divine soul during prayer. How does one eliminate this interference so that he can proclaim the Shema properly? 

To this end, our sages instituted that before a person recites the Shema in Shacharit, the morning prayer, he should contemplate the manner that the angels worship G-d. The angels’ awe-filled and rapturous proclamations, “He [G-d] is holy” and “Blessed is the glory of G-d from its place,” stirs the animal consciousness to excitement about the divine. This serves to not only eliminate the distractions posed by the animal consciousness, but to direct its intense energy toward the divine, enabling one to bond his soul to G–d with ever-increasing fervour. 

The contemplation on the angels is thus only a means to an end. The intention is neither to connect to the angels themselves, nor to replicate their particular form of divine service, but to use them as a vehicle to allow ourselves to connect to G-d according to our own unique capabilities. 

The same applies to the angels contemplated in Shalom Alechem. Our goal when reciting the Shalom Alechem is to transcend our attachment to the six working days, so that we can experience the Shechina - Divine Presence - through the Holy Shabbat. In order to elevate ourselves and disconnect from our weekday affairs we contemplate the angels. However, once this elevation has been accomplished and we are fit to experience the Shechina through Shabbat, we bid the angels farewell.

Based on Siddur im Pirush Maharid  p.68; 13 Tanya, 66a; Derech Mitzvatecha p.70b

Shalom Alechem: Exchange of the Additional Soul

Shalom Alechem is a liturgical poem traditionally sung on Shabbat eve prior to the recital of Kiddush. It consists of a welcome, a request for a blessing, and a farewell to the angels.This blog   provides several mystical explanations as to the meaning of this enchanting interaction with celestial beings. 

THE SHALOM ALECHEM LITURGICAL POEM:

SHALOM ALECHEM…

Peace unto you, ministering angels, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your coming be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

Bless me with your peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He. 

May your departure be in peace, angels of peace, messengers of the Most High, of the supreme King of Kings, the Holy One blessed be He.

Commentary Two:

Exchange of the ‘additional soul’ 

The descent of a soul into this world transports it from a purely spiritual realm  into a gross physical one. To facilitate this descent, the soul spends many months within the womb. This serves as a transitional stage between the physical and spiritual worlds. In the womb, “a lamp is lit over its [the embryo’s] head ... and it is taught the entire Torah”, an experience associated with the upper world. At the same time, the soul’s existence in a physical body brings  it to experience the lower world as well for, “it eats what its mother eats and drinks what its mother drinks.” 

On Shabbat, every Jew receives a Neshama Yetera – additional soul. The need for an ‘intermediary stage’ also applies to this Neshama Yetera. Two angels escort this soul down from its lofty, divine abode. Another two angels that normally dwell with the person ascend upward to meet the additional soul and to carry it back to the person. The upper and lower angels thus meet halfway, creating a bridge that enables the Neshama Yetera to descend. In the Shalom Alechem poem it is the upper angels whom we greet, for the lower angels are with us constantly, throughout the week. 

Why then do we bid the angels farewell at the conclusion of the poem? It is taught in the Talmud that a bride remains in the possession of her father until he hands her to the groom. In a case where the father sends emissaries to take his daughter to the groom and the groom, in turn, sends emissaries to receive the bride, as long as the father’s emissaries remain with the bride she is still in the possession of her father. Only when the father’s emissaries leave her on her own with the groom’s emissaries is the bride considered in the groom’s possession. 

The same principle can also be applied to the angel’s exchange of the Neshama Yetera. As long as the first two angels from the upper realm still accompany the Neshama Yetera, it remains connected to the upper domain and is unable to enter our soul. By bidding farewell to these angels once they have delivered the Neshama Yetera to our lower angels, we ensure that the Neshama Yetera is in our possession. 

 Based on Shem MiShmuel, Bereishit p.236