After having prepared himself for immersion, as above described, he is to turn his face and bow first toward the west and then toward the east, repeating a certain formula, and then dip himself under the water. This over, he is to turn again east and west and repeat a different formula, and while meditating on certain given letters of certain mystical divine names and other known words, and their respective numerical values, he is to dip a second time under the water. Then turning and bowing again west and east, repeating the while a different formula, he proceeds to meditate on different letters of the divine names, and dips for the third and last time. As dipping fourteen times is the exception and not the rule, no farther directions are given about the matter, except a few additional formulae and meditations. When he comes out of the water he is to step backward in the same respectful manner as when he leaves the synagogue, and is to repeat Isa. iv. 3, 4, and Rabbi Akiva's commentary on the text Ezek. xxxvi. 25. When he begins dressing he is to repeat Isa. liv. 17, and when he subsequently washes his face and hands and feet in warm water, to which is attached a great mystery, he is to say, "Behold, here I am, washing myself in honor of Sabbath the queen;" and add also Isa. iv. 4, and also, "I have washed my feet; how shall I defile them?" (Cant. v. 3.) Happy is he who is able to provide himself with a complete suit of apparel down to the girdle, the shoes, and the hat for wearing on the Sabbath, different from those worn on week-days. Then he is to repeat the Book of Solomon's Song, and if unable to repeat the whole, he is, at all events, to repeat these four verses, the initials of the first word in each of which taken together form the word Jacob, Cant. i. 2, ii. 10, ii. 8, v. 1. After this he is to repeat certain portions of the Mishnah, and something of the Zohar or some other Kabbalistic work. This over, the devout Israelite goes to the synagogue to meet his God as the bridegroom, and to receive the Sabbath as the bride. The service is well worthy of rehearsal, but we must refer for details to the Liturgy. The Israelite returns home from the synagogue accompanied by two angels, one good and the other evil; and according to the condition of the domestic arrangements when he re-enters, he is blessed by the good angel or cursed by the evil one. The Israelite is solemnly warned not to quarrel with his wife on Sabbath-eve, for the devils are very busy then to stir up more strife, as is illustrated by the story of Rabbi Meir.