שבת ד

Sumoa udoan livaisoa oomoashail bichul keenyunoa.

He made him the lord of his household, empowered him over all his possessions, And this is the aspect of Shabbos. For Shabbos is the Name of the Holy One, blessed be He [Sh'mah d'Kudshah B'rich Hu], as explained in this Torah. And because of this, all the melachos are forbidden on Shabbos — which are the 39 melachos. And because of this, the hav'arah [kindling of fire] went out and the Torah specified it individually, as it is written: "You shall not kindle fire in all your dwelling places on the day of Shabbos" (Exodus 35:3). And as our Sages of blessed memory said: "Kindling was included in the general prohibition — so why was it singled out? It was singled out to distinguish" etc. And at first glance it is difficult: why was kindling specifically singled out to distinguish among the 39 melachos, and why was not some other melachah singled out to distinguish? But according to the above [teaching], it is explained well. For all the 39 melachos that constitute the desecration of Shabbos are in the aspect of m'oray aish [luminaries of fire], as is understood from the aforementioned Torah — that the observance of Shabbos, which is the Name of Hashem, etc., is the aspect of m'oray or [luminaries of light]. And conversely, the 39 melachos that constitute the desecration of Shabbos are the aspect of m'oray aish, which is the opposite of the Name of Hashem, as explained there — see there. And therefore the Torah specified the melachah of kindling fire specifically in order to distinguish among the 39 melachos. For in truth, the entire prohibition of melachah on Shabbos regarding all the 39 melachos — the essence of the prohibition is not to empower the aspect of m'oray aish, which are the aspect of the desecration of Shabbos, which is the Name of Hashem, the aspect of m'oray or, as mentioned above. And therefore the Torah specified the prohibition of kindling specifically to distinguish among the 39 melachos — for the prohibition of all the 39 melachos is in the aspect of m'oray aish, which is the aspect of "you shall not kindle fire" etc., as mentioned above. And see there what Rabbeinu of blessed memory wrote on this very verse — "you shall not kindle fire in all your dwelling places on the day of Shabbos" — that its initial letters spell mis'abail [mourner]. For whoever mourns over Yerushalayim merits etc., as it is written: "to grant to the mourners of Tziyon, glory in place of ashes" (Isaiah 61:3) etc. — see all this there well. And the general principle is that Shabbos is the aspect of the true Tzadik, who is the aspect of the Name of Hashem, the aspect of m'oray or, the aspect of the P'air HaDoros [the Glory of the Generations], the aspect of the inclusivity of the colors — the three colors of the eye and the bas ayin [pupil] — the aspect of the Y'sod HaPashut [the Simple Foundation], "the Tzadik, Foundation of the world" (Proverbs 10:25), from whom all the four y'sodos [elements] are drawn — the aspect of the four mochin [faculties of mind]: Chochmah, T'vunah, Da'as, and "all manner of craft" (Exodus 31:3) — the aspect of the chein [grace] and the p'air [glory] and the hiddur [beauty] and the yofi [splendor] of the entire world — the aspect of the Rosh [Head] and the Mochin [Mind] that illuminate the Beis HaMikdash. That is, the aspect of the light of the eyes. For the Beis HaMikdash is the aspect of the eyes, and the Tzadik and Shabbos are the aspect of the light that illuminates the eyes. For he is the Rosh Bayis [Head of the House] — that is, the Head and the Mochin, the aspect of m'oray or that illuminate the Beis HaMikdash and all the houses of Yisrael. And therefore, through the Tzadik and Shabbos, the eyes are opened. And one merits to look at oneself regarding all the middos [character traits] — how one holds by them. For all the middos are drawn from the four y'sodos, which are all drawn from the Y'sod HaPashut, which is the aspect of the Tzadik, the aspect of Shabbos, the aspect of the Name of Hashem, the aspect of P'air, etc., as mentioned above. See all this there well. For the essence of the purpose for which man was created is to recognize His Name, blessed be He. For this purpose the entire Creation was created from beginning to end — "in order to proclaim My Name throughout all the earth" (Exodus 9:16). And as our Sages of blessed memory said: "Everything that the Holy One, blessed be He, created in His world, He created only for His glory, as it is written: 'Everything that is called by My Name, and for My glory I have created it, I have formed it, I have also made it'" (Isaiah 43:7). For His kavod [glory] is His Name, blessed be He. For shem [name] and kavod [glory] are one and the same aspect. For the essence of glory is the shem — that one has a great name in the world — this is the essence of glory. And as it is written: "I am Hashem, that is My Name" (Isaiah 42:8), and it is written: "and blessed be His glorious Name" etc. It emerges that all things in the world were created for the glory of His Name, blessed be He. And this is the root and the purpose of the Creation. And therefore there certainly exists within every single thing in the world the aspect of the knowledge and recognition of His Name, blessed be He — that one can discern and contemplate the greatness of the Creator, blessed be He, through every single thing in the world in particular, and recognize Him, blessed be He, through that thing specifically, and magnify His Name, blessed be He, through every single thing in particular. And this is the aspect of the berachos [blessings] that our Sages of blessed memory established over every particular thing in the world. For in every thing in the world there is a particular magnification of His Name — which is the aspect of the berachah that one recites, blessing and magnifying His Name, blessed be He, over the creation of that particular thing. And the essential magnification of His Name, blessed be He, through all things in the world — for which purpose they were all created — the essence is through man specifically. For man was the purpose for which the entire Creation was created, as is known. For there is no one who can know and recognize the wonders of Creation except for man, who was given da'as to recognize and discern the wonders of Creation in all things, and to magnify His Name, blessed be He, through every single thing in particular. And for this purpose Hashem, blessed be He, brought all things to Adam HaRishon to name them — "and whatever man called every living creature, that was its name" (Genesis 2:19). For the shem [name] of every thing is its chiyus [vitality], as Rabbeinu of blessed memory wrote, and he brought a proof from this very verse: "a living soul — that is its name." For the name of every thing descends and devolves at its root from the aspect of the Name of Hashem, Who gives life to all of Creation, as it is written: "and You give life to them all" (Nehemiah 9:6). And therefore the essential vitality of every thing is its name — because the name of every thing is drawn at its root from the Name of Hashem Who gives life to all of them, as mentioned above. And according to the name that every thing has, so can one recognize and magnify His Name, blessed be He, through that particular thing. For the name of every thing is drawn from the Name of Hashem, as mentioned above. And therefore He brought everything to Adam to call them by name. For the essential magnification of His Name, blessed be He, through all the things in the world is through man specifically. For man specifically has this power in his da'as to magnify the Name of Hashem through every single thing in the world, from where the root of the name of every thing originates, as mentioned above. And according to what Adam HaRishon merited to recognize His Name, blessed be He, through every single thing in the world, so did he merit to call names for all things. For all their names — which are their vitality — are drawn from there, from the aspect of the Name of Hashem, for the sake of which they were all created: in order to recognize and magnify His Name, blessed be He, through them — through man specifically, as mentioned above. And therefore all things were created lacking completion, and the finishing of their tikun is through man — as it is written: "which G-d created to make" (Genesis 2:3). That is, Hashem, blessed be He, created all things so that man should finish and complete them. And as we see tangibly — that man must plow and sow, and make vessels and garments, and prepare all the foods through kneading, baking, cooking, etc. And as the Midrash states: "Lupines require preparation" etc. And as it is written: "and every shrub of the field was not yet in the earth, and every herb of the field had not yet grown, and there was no man to work the ground" (Genesis 2:5). And as Rashi explained there: they stood at the opening of the ground until man came and knew that there was a need for rain, and he prayed for them, etc. All this is to teach and make known that everything was created for the sake of man — so that man should magnify His Name, blessed be He, through every single thing in the world. And this is the essential perfection and purpose of the entire Creation from beginning to end. And therefore everything was created lacking completion, until man comes and completes it. For the completion and tikun of all things is through man specifically — through his recognizing and magnifying His Name, blessed be He, through every single thing in the world, for the sake of which everything was created, as mentioned above. For Hashem, blessed be He, for Himself, as it were, did not need to create the Creation. For Hashem, blessed be He, knew of Himself before the Creation as He does now. Rather, the entire Creation was for the sake of man — in order to bestow of His goodness upon another, so that we should recognize and know His Name, blessed be He. And therefore, as long as man is not in the world and there is no one to recognize His Name, blessed be He, through that thing — the thing does not have vitality in completeness. And therefore it is still lacking completion. For the entire vitality of the thing is through the fact that one recognizes His Name, blessed be He, through that thing. And as long as man is not present, there is no one to recognize His Name, blessed be He, through that thing. And therefore the tikun of all things is completed through man, who has the power to recognize and magnify His Name, blessed be He, through every single thing in the world. And similarly, he has the power even physically to perfect every thing and finish its form and shape in completeness — which is the aspect of all the melachos in the world: the fact that man must perform many melachos, such as making vessels from wood or metals, or spinning and weaving garments from wool and flax that Hashem, blessed be He, created, etc. For certainly Hashem, blessed be He, Who created the wool and the flax, or the wood and the metal, etc. — certainly it was within His power to create finished vessels and finished garments, etc. But Hashem, blessed be He, created everything lacking completion, until man comes and finishes their tikun through many labors and melachos. For nothing has perfection except through man — through his recognizing and magnifying His Name, blessed be He, through that thing, for the sake of which specifically that thing was created, as mentioned above. And had man not sinned, he would have merited to complete the tikun of all things in physicality and spirituality without toil and exertion — only through prayer and some very easy action. For at the time of Creation, the completion of the tikun of all the worlds was dependent upon Adam HaRishon. Had he not eaten from the Tree of Knowledge, and had he prayed his prayer, he would have completed the tikun of all the worlds in perfection on that very day, as explained in the writings of the Arizal. But through his sin, he did not complete the tikun of the worlds. Rather, he further damaged and ruined all the worlds — until it was decreed: "in sorrow shall you eat of it" (Genesis 3:17), "by the sweat of your brow shall you eat bread" (Genesis 3:19). For now many, many exertions and labors are needed — which are the 39 melachos — before the things in the world are prepared so as to be fit for benefit, to eat them or to wear them, and the like. And also now, the more a person sanctifies himself and merits to separate himself from the world, and sets all his heart and da'as to recognize and magnify His Name, blessed be He — to that extent he merits to remove from himself the yoke of the 39 melachos, and merits to receive his parnasah without great toil and exertion. And as our Sages of blessed memory said: "Whoever accepts upon himself the yoke of Torah — the yoke of government and the yoke of worldly occupation are removed from him" (Avos 3:5). For the exertion of parnasah — which is the aspect of the 39 melachos — is drawn from the contamination of the Serpent, from the damage of the Tree of Knowledge, because he did not endeavor to magnify His Name, blessed be He, through all things. On the contrary — he greatly damaged and denied the fundamental principle. And from there all the 39 melachos are drawn, which are the aspect of the exertions and preoccupations of parnasah. And therefore, when a person sanctifies himself and believes in Hashem, blessed be He, and sets all his heart to give thanks to the Name of Hashem over every single thing that he sees or derives benefit from — to magnify the Name of Hashem through every single thing in the world, as mentioned above — through this he pushes away the contamination of the Serpent, which is the aspect of the 39 melachos. And he merits that the tikun of all things is completed easily for him, and he attains his parnasah and all his needs without toil and exertion. For the essence of the tikun is through the magnification of the Name of Hashem. And according to what one merits to magnify the Name of Hashem, so is one saved from the 39 melachos, from the sorrow and exertion of parnasah. And one merits to receive one's parnasah easily, from the Name of Hashem — where the essence of trust regarding all of man's needs and all salvations lies. As it is written: "A king is not saved by a great army" etc., "a horse is false for salvation" etc. And it concludes there: "For in Him our heart rejoices, for in His holy Name we have trusted" (Psalms 33:16–21). "In His holy Name," specifically — for everything is drawn from the Name of Hashem, as mentioned above. And this is the aspect of Shabbos, which is the Name of Hashem, on which all the 39 melachos are completely forbidden. For on Shabbos it is forbidden to arouse weekday matters. For Shabbos is the Name of Hashem — and then it is the tachlis ma'aseh shamayim va'aretz [the purpose of the work of heaven and earth]. That is, on Shabbos all things ascend to their purpose — which is the Name of Hashem, as mentioned above. For through the sanctity of Shabbos, which is the Name of Hashem, one merits complete da'as — to recognize and contemplate the greatness of Hashem, blessed be He, and to recognize His Name, blessed be He, through every single thing in the world. And this is the aspect of "come and behold the works of Hashem, Who has placed shamos in the earth" (Psalms 46:9). And our Sages of blessed memory said: "Do not read shamos [desolations] but rather sheimos [names]." And it is brought in Likutay Moharan II, 39 on this verse that sheimos is an acronym for Tachlis Ma'aseh Shamayim V'Aretz [the purpose of the work of heaven and earth] — which is the aspect of Shabbos, which is the tachlis of the entire Creation, etc. — see there. That is, as mentioned above. For the shem [name] of every thing is its vitality and its purpose — through which one can recognize His Name, blessed be He, from where this name that it has devolved. And this one merits through Shabbos, which is the Name of the Holy One, blessed be He — the root of all the names of all things in the world, which are their vitality, which is the purpose of the work of heaven and earth. For the essential purpose of every thing is to recognize His Name, blessed be He, through that thing, according to the name that it has, as mentioned above — which one merits through Shabbos, which is the Name of the Holy One, blessed be He, as mentioned above. For Hashem, blessed be He, created the entire Creation during the six days of creation, and rested on Shabbos. And specifically through the rest and cessation of Shabbos is the essential perfection, vitality, and sustenance of the entire Creation, as is known. As it is written: "And G-d completed on the seventh day" (Genesis 2:2) etc. And our Sages of blessed memory expounded: "What was the world lacking? Rest. Shabbos came, rest came — the work was completed and finished" (Bereishis Rabbah 10:9). And had Adam HaRishon not sinned, he would have completed the tikun of the entire Creation on Erev Shabbos — on the day he was created — through prayer alone, as mentioned above. And then he would have merited on Shabbos to recognize His Name, blessed be He, in completeness through every detail of the Creation. And then all the worlds would have ascended to their place, to the completeness of their purpose, on the first Shabbos — as explained in the writings of the Arizal. But because Adam HaRishon sinned and ate from the Tree of Knowledge of Good and Evil, and intermingled all the four y'sodos — which are the totality of the worlds — that became mixed with good and evil — through this the world was not rectified. On the contrary, he further ruined and diminished it. And through this it was decreed: "in sorrow shall you eat of it", "by the sweat of your brow shall you eat bread" etc. — which are the aspect of the 39 melachos, which are the totality of the exertions, toils, and preoccupations of parnasah. And because of the enormity of his sin, man and the world could not have endured — but Shabbos agin alei — "Shabbos protected him", as the Holy Zohar states. For the essence of the damage was that he damaged the Name of Hashem and empowered the aspect of m'oray aish over m'oray or. And this is the aspect of "and that it was a desire to the eyes" (Genesis 3:6) — this is the aspect of the damage to the eyes, which are the aspect of m'oray or. And this is the aspect of "and that it was a ta'avah [desire]" etc. — ta'avah is the aspect of the empowerment of m'oray aish, from where all the desires come. For the essence of all desires is through the aspect of m'oray aish, from where the fire and heat of all desires originates. And this is: "and the tree was desirable to contemplate" — this is the aspect of the damage to the mochin, which are the aspect of m'oray or, as mentioned above. And because Adam HaRishon damaged the Name of Hashem and empowered m'oray aish, which are the aspect of the name of impurity, etc. — therefore his entire tikun was through Shabbos specifically, which is the Name of Hashem, as mentioned above. For on Shabbos there is no dominion for the name of impurity. For then the Name of Hashem shines in all the worlds. For Shabbos is k'vi'ah v'kayama — "fixed and enduring", as our Sages of blessed memory said, and its sanctity is fixed in itself. And therefore on Shabbos the Name of Hashem shines, and the contamination of the Serpent is pushed away, and the sin of Adam HaRishon is rectified. And therefore all the 39 melachos are forbidden on it — for they are drawn from the contamination of the Serpent, from the aspect of m'oray aish. For on Shabbos there is no dominion for the aspect of m'oray aish, for on Shabbos the Name of Hashem shines, as mentioned above. And therefore on Shabbos it is even forbidden to pray for one's needs. For requesting one's needs is forbidden on Shabbos. And therefore one does not pray the eighteen blessings [of the weekday Shemoneh Esrei] on it, but rather only seven blessings. For the completion of the tikun of the worlds — Adam HaRishon needed to complete on Erev Shabbos through prayer, as mentioned above. But on Shabbos it is complete rest. And there is on it no creation, nor completion of the work of any creature — even through prayer and requests for one's needs. Rather, it is a day of cessation and rest and bitul to the purpose — through every detail of the Creation of the six days of work. For on Shabbos one merits to recognize His Name, blessed be He, through the entire Creation, as mentioned above — which is the essential purpose of the entire Creation, as mentioned above. And this is the enormity of the greatness, preciousness, and sanctity of Shabbos Kodesh — that on Shabbos, every person can — even if he has transgressed all the sins in the Torah, G-d forbid — he too can draw upon himself the sanctity of His Name, blessed be He, to know and recognize His Name, blessed be He, through the observance of Shabbos, which is the Name of the Holy One, blessed be He. For in the sanctity of Shabbos, no damage from any sin, G-d forbid, reaches. For Shabbos protected Adam HaRishon in his sin. And similarly, the Shabbos protects also now every sinner, G-d forbid. For through proper observance of Shabbos, all people merit — even the worst and most lowly — to know and recognize and believe in His Name, blessed be He. And through this they will merit to return to Hashem. For Shabbos and the true Tzadikim are one and the same aspect, as mentioned above — for they are the aspect of the Name of Hashem, through which all can know of His Name, blessed be He, and return to Him, blessed be He, and rectify the damage of all the four y'sodos that are drawn from the four letters of the aforementioned Name. And therefore our Sages of blessed memory said: "Whoever observes the Shabbos — all his sins are forgiven" (Shabbos 118b). That is, as mentioned above. And this is the aspect of what our Sages of blessed memory said: "Had Yisrael observed two Shabbasos, they would have been redeemed immediately" (Shabbos 118b). For now, after the sin of Adam HaRishon, two Shabbasos specifically are needed. For in truth, man must first complete the tikun of the world physically during the weekdays. For all things were created lacking completion, as mentioned above. And man needed to complete them so that every thing should be in its fullness, goodness, and proper perfection — such as all the foods, that they should be in their completion so as to be fit for eating, and likewise all things in the world. And had Adam HaRishon not sinned, he would have completed the tikun of the entire Creation in perfection on the first Erev Shabbos through his prayer. For through prayer, everything would have been completed in physicality and spirituality — and as it will be in the future, as our Sages of blessed memory said: "In the future, the earth will produce ready-baked cakes" etc. And certainly so it was before the sin — that we would not have needed any exertion or melachah to complete the things that were created. Rather, everything would have been completed in perfection through prayer alone. And then, had all things been in their perfection and fullness before Shabbos — then through the first Shabbos, all things would have ascended to their purpose. For Adam HaRishon would have merited to recognize His Name, blessed be He, through every detail of the Creation on the first Shabbos — and this is their essential purpose, as mentioned above. For since the Creation would already have been completed in ultimate perfection before Shabbos, then on Shabbos he could have recognized His Name, blessed be He, through every detail of the Creation. For certainly it is impossible to attain the purpose of every thing — that is, to recognize His Name, blessed be He, through every thing — except when the thing is in its fullness and goodness. For as long as a thing has not been completed in perfection, it has not yet reached its purpose, and it is impossible to bring it to its purpose in perfection — that is, to recognize His Name, blessed be He, through that thing — since that thing itself has not come to its perfection and cannot perform its proper function. For example, a food item: before the wheat is prepared through grinding, kneading, and baking, etc. — until it is fit as human food — certainly before this, the wheat has not reached its purpose. And one does not yet see through it in completeness the goodness of the Creator and His wonders, and one does not yet recognize through it in completeness the Name of Hashem that one must recognize through it. Only when one prepares the wheat until it comes to its perfection — that one makes from it bread — then it has reached its perfection. And then the wise person can recognize through it in completeness the Name of Hashem that one must recognize through it specifically. As it is written: "And you shall eat and be satisfied, and you shall praise the Name of Hashem your G-d" (Joel 2:26) etc. It emerges that it is impossible to recognize the Name of Hashem in completeness through the Creation except when the Creation is first completed, as mentioned above. And had Adam HaRishon not sinned, he would have merited to complete the entire Creation through prayer alone on the first Erev Shabbos. And then he would have merited on the first Shabbos to recognize the Name of Hashem in completeness through every detail of the Creation — and this is their essential purpose, as mentioned above. But after the sin, the Creation was not completed in perfection. And then, certainly it is not possible to recognize on Shabbos the Name of Hashem except according to the state of the Creation at that time. And therefore the observance of two Shabbasos is needed. For first, the observance of Shabbos — which is the Name of Hashem — is needed in order to merit afterwards, during the six weekdays, to complete the Creation through the 39 melachos that came into being after the sin. For now it is impossible to complete the Creation except through the 39 melachos. And the essential completion is through Shabbos specifically. For through the observance of Shabbos one merits to draw the sanctity of Shabbos onto the six weekdays, so that all the 39 melachos should be in the aspect of the work of the Mishkan — through which specifically the Creation is completed. And then one merits on the second Shabbos afterwards to recognize the Name of Hashem in completeness through every detail of the Creation. For the Creation has already been completed through the 39 melachos that one merited to perform in holiness, in the aspect of the work of the Mishkan, through the observance of the first Shabbos, as mentioned above. For now one must begin the tikun from Shabbos — in which no damage or hold of the 39 melachos, which are the aspect of the contamination of the Serpent, reaches. And therefore on Shabbos, even now, after the sin, one can draw upon oneself and upon the entire Creation the sanctity of His Name, blessed be He. And through this one can draw the sanctity of Shabbos onto the six weekdays, to purify and sanctify the 39 melachos from the contamination of the Serpent — to merit that the 39 melachos should be holy, in the aspect of the work of the Mishkan. And then the tikun of all things is completed through these 39 melachos during the weekdays. And then one merits on the second Shabbos to bring the entire Creation to its purpose — that is, to recognize His Name, blessed be He, in completeness through every detail of the Creation, which has already been completed, etc., as mentioned above. And then the redemption will come. For the sin of Adam HaRishon will be rectified, for he damaged this, as mentioned above. And therefore, had Yisrael observed two Shabbasos specifically, they would have been redeemed immediately, as mentioned above. And this is: "Whoever observes the Shabbos according to its law — even if he worshipped idolatry like the generation of Enosh — he is forgiven" (Shabbos 118b). For the generation of Enosh — the essence of their damage was to the Name of Hashem, as it is written: "Then it was begun to call upon the Name of Hashem [profanely]" (Genesis 4:26). Therefore the observance of Shabbos, which is the Name of Hashem, is the tikun for this. And this is the aspect of Parashas Zachor, which must be read on the Shabbos before Purim — Parashas Zachor, which is the remembrance of the war against Amalek that persists in every generation, as it is written: "a war for Hashem against Amalek from generation to generation" (Exodus 17:16). For the essential power to wage war against Amalek — to erase his name and his memory from the world — is through Shabbos, which is the Name of the Holy One, blessed be He, as mentioned above. For the essential war of Amalek in every generation is against the Name of Hashem — which is the name of the true Tzadik, which is the Name of Hashem, for His Name is partnered in the name of the Tzadik. This true Tzadik is the p'air [glory] and the yofi [beauty] and the hiddur [splendor] of the entire world. He is the true chein [grace] of the entire world. He is the aspect of the Y'sod HaPashut, the aspect of "a river goes out from Eden" (Genesis 2:10) etc. — from whom all the four y'sodos are drawn, which are the totality of all the worlds, all of which are drawn from him and all of whose vitality is drawn through him. Whoever is included in the true name of this Tzadik — he looks at himself in all the four y'sodos, which are all the middos, and merits to return in teshuvah to Hashem, blessed be He, etc., as explained there in its place in this Torah — see there. And if this true Tzadik of every generation were revealed in the world, and the entire world were truly close to him — the world would already be rectified. For this Tzadik has the power to rectify the entire world, if they did not conceal and hide him. But in every generation there is the aspect of the wars of Amalek. And the essence of Amalek's war, may his name be erased, is only specifically against this true Tzadik who is the Rosh Bayis [the true Head of the House]. For Amalek is the aspect of the reishis [beginning] of the Sitra Achrah — the aspect of "the first of the nations is Amalek" (Numbers 24:20). And therefore all his war is only against this true Rosh Bayis, from whom all the generations are drawn — in the aspect of "He Who calls the generations from the beginning" (Isaiah 41:4). For Amalek does not wish to wage war against the small or against the great — but only against the Rosh Bayis himself. But because against the Head himself, he has no power to wage war with him directly — for this true Tzadik, the Rosh Bayis, has already merited to vanquish him and to break him utterly, for lo is'hani midilei klum [he derived no benefit from it at all]. For he already broke all the desires and all the evil middos to the ultimate of their ultimacy, in the utmost perfection beyond which there is no perfection. And he subjugated and nullified from himself the contamination of the Serpent, which is the contamination of Amalek, which is the Sitra Achrah. And he subjugated them all from himself in the utmost subjugation and nullification, until there remained in him no hold of evil at all, not even the slightest trace. And afterwards he further continued to give over his life every day for Hashem, blessed be He, and accepted upon himself sufferings harsh and bitter worse than death for the sake of the sanctity of His Name, blessed be He, and for the sake of His people Yisrael, etc. Therefore, certainly Amalek — who is the head of the Sitra Achrah — has no hold to wage war with the Tzadik himself. Therefore his entire war is to confuse the world at all times, and to make great machlokes [controversy] at all times against this true Tzadik who is the Rosh Bayis — in order to distance Yisrael from him, so that they should not return to Hashem, blessed be He, through this Tzadik who is the Rosh Bayis, who has the power to bring the entire world back to good, as mentioned above. And this evil k'lipah [husk], which is Haman-Amalek — all his schemes and all his war are to conceal and hide the name of this true Tzadik, the Rosh Bayis. For the k'lipah of Amalek is pleased that Yisrael should draw close to all the other heads in the world. Not only the heads of the Sitra Achrah literally, who are the essence of the name of impurity — such as the heads of the sects of the philosophers and heretics, for even they have heads over them from whom they learn these alien, confused wisdoms that uproot them from the world. And to ensnare souls to draw them close to these heads, may their names be erased — this is certainly the joy of his way, and for this he certainly exerts himself fully. But even heads who have a share in holiness — who are decent people somewhat, and even if they are Tzadikim — only that they still have some hold of evil and do not have the power to bring Yisrael from bad to good — therefore Amalek is pleased that all these heads should be great and famous with a great name in the world, and should have great pride. And all his evil intent is only to thereby conceal the name of the true Rosh Bayis, who is the Head of all heads in the world, and he is the true Master of the House of the world, through whom specifically is the essential tikun of all people in the world to return to Hashem, blessed be He. And the k'lipah of Amalek — all his war is to conceal and hide the name of this Rosh Bayis specifically. For there are many heads in the world, as it is written: "and Who exalts Himself as Head over all" (I Chronicles 29:11). And our Sages of blessed memory expounded: "Even a captain of the wells" etc. For all the four y'sodos are called heads, as it is written: "and it became four heads" (Genesis 2:10). And from them, many heads in the world are divided. And even in holiness there are many heads. For each one, according to his share in clarifying some portion of the four y'sodos through clarifying his middos and his desires — so he has some share in headship and leadership that is drawn from the aspect of the clarification of the four y'sodos, which are called four heads. But all these heads — because they have not yet clarified all the four y'sodos completely in the ultimate clarification, since there still remains in them some hold of evil from some middos and desires — and as I heard from the mouth of Rabbeinu of blessed memory, that there are many Tzadikim who broke the desires, but there still remains in them a taint thereof — these Tzadikim do not have the power to bring the children of Yisrael back to good, except through the power of the true Tzadik, the true Rosh Bayis, who merited to nullify the evil utterly, etc., as mentioned above. For because there is no evil in him at all, therefore he has the power to rectify all the souls who draw close to him, to return them to Hashem, blessed be He. And therefore, upon this the Ba'al Davar [the Adversary] — which is the k'lipah of Haman-Amalek — jealously guards himself exceedingly. And he exerts himself fully to conceal and hide the name and the glory and the beauty of this true Tzadik. And he raises great machlokes against him. And he strives through his schemes to raise up heads in the world and to greatly magnify their names — whose names are drawn from the name of impurity, from the alien names, as explained in this Torah in its place — see there. And sometimes, when he sees that it is impossible for him to completely overturn the truth — to install a complete rasha and make him a head and famous — for certainly the worthy children of Yisrael will not be deceived by him — therefore he endeavors through his schemes to clothe himself in some decent or somewhat righteous person, and puts into his heart that he should oppose this aforementioned Tzadik, who is the true Rosh Bayis. And the Ba'al Davar greatly magnifies the name of this opponent and antagonist of the true Rosh Bayis — he greatly magnifies his name and publicizes him exceedingly. For Amalek is pleased that the entire world should draw close to these heads — even though they are somewhat righteous — in order to distance them from the great Tzadik, the true Rosh Bayis. For all his schemes are to distance Yisrael from the aforementioned true Tzadik, the Rosh Bayis, through whom is the essential tikun of the souls of Yisrael and all the worlds, as mentioned above. And this is what is written: "and he struck the tail of your stragglers behind you" (Deuteronomy 25:18) — "vayezanev" [he struck the tail] specifically. And as our Sages of blessed memory expounded — that he would cut off the tails and throw them upward. For the common people, in relation to the Tzadik, are in the aspect of a tail. For they are secondary to him. For the true Tzadik is the head, and the small ones who are secondary to him are in the aspect of the tail. But certainly it is good to be a tail and secondary to this Tzadik who is the true Rosh Bayis, rather than to be a head elsewhere. And as stated in the Mishnah: "Be a tail to lions and do not be a head to foxes" (Avos 4:15). And as our Sages of blessed memory said: "That which is attached and connected to something pure is pure" etc. And Amalek, through his schemes, cuts the tails and throws them upward — that he flips from tail to head. He takes those who are small in stature — who are in the aspect of a tail relative to the Rosh Bayis and ought to be secondary to him — and he takes these small tails and cuts them off and distances them from the Tzadik, from the true Rosh Bayis. And throws them upward — that is, he makes heads of them and elevates them higher and higher, and greatly magnifies their names, and puts into their hearts that they should oppose the Tzadik. All this is in order to conceal and hide the name of this Tzadik who is the true Rosh Bayis, etc., as mentioned above. And therefore, "a war for Hashem against Amalek from generation to generation". For this is the essential severity of Amalek's wars in every generation. For in every generation the redemption is poised to come through this Rosh Bayis, who is the aspect of Moshe-Mashiach — who is the true Tzadik of the greatest stature in every generation. But the essential delay is through this immense machlokes, which is the aspect of the war of Amalek, whose entire war is to conceal and hide the name of this Tzadik, as mentioned above. And this is why Moshe said to Yehoshua — his student, specifically — "go out and fight against Amalek" (Exodus 17:9). And he did not fight against him himself. For because the entire war of Amalek is against the aspect of Moshe — who is the Rosh Bayis — to conceal and hide his name, G-d forbid — therefore Moshe himself cannot fight against him. For "a prisoner cannot free himself from prison" (Berachos 5b). For how can the Tzadik magnify and publicize his own name? Therefore he commanded his student Yehoshua: "Go out and fight against Amalek." For specifically the student of the true Tzadik has the power to fight against Amalek, who wants to conceal and hide the name of this Tzadik. For the aspect of Yehoshua his student — all his engagement and all his efforts are to publicize and magnify the holy and awesome name of this Tzadik in the world. And as Rabbeinu of blessed memory wrote on the verse "by the hand of every man He seals, that all men of His work may know" (Job 37:7) (in Torah 169) — that specifically through the students of the Tzadik can one know the greatness of the Tzadik. And certainly all the power of the aspect of Yehoshua his student to fight against Amalek is certainly only from the Rosh Bayis himself, who is the aspect of Moshe. For certainly the student has no power on his own to wage a war as immense and awesome as this. And this is what is written: "And it was, whenever Moshe raised his hand, Yisrael prevailed" (Exodus 17:11) etc. For certainly the essential power of the war was through Moshe himself. But nevertheless, the war itself — to prevail over Amalek, who wants to conceal and hide the name of this Tzadik, to prevail over him and to magnify and publicize and glorify and exalt in truth the name of this Tzadik — this must be done through the aspect of Yehoshua his student specifically, as mentioned above. And as the Holy Zohar states (Beshalach 65) that Yehoshua specifically was suited for this war — see there. That is, as mentioned above. And this is the aspect of the machlokes of Korach. For the Sitra Achrah — the aspect of the k'lipah of Haman-Amalek — clothed itself in the heads of the children of Yisrael, who were Korach and his assembly, who were 250 heads of Sanhedrin. And it wanted to magnify their names and put into their hearts that they should all oppose Moshe Rabbeinu, peace be upon him. And as it is written there: "men of renown — anshay shem" (Numbers 16:2). Anshay shem [men of name] specifically — for the Ba'al Davar wanted to magnify their name specifically, because they oppose the Rosh Bayis who is Moshe — in order to conceal and hide the name of Moshe Rabbeinu, who is the aspect of the Rosh Bayis, who is the general root and foundation of all the Holy Torah. And this is what we heard from the mouth of Rabbeinu of blessed memory — that once, all his engagement on Purim was to rectify the damage of Korach, etc. — see there. For the war of Haman-Amalek, which is the aspect of Purim, and the rectification of the machlokes of Korach — it is all one aspect. That is, through the power of the sanctity of the miracle of Purim that is made in every generation, we will merit that the truth should be revealed for what it truly is in the world, so that there will no longer be any power for the k'lipah to conceal and hide the name of the Tzadik, which is the Name of Hashem, as mentioned above. And this is the aspect of the subjugation of Korach and his assembly, who were anshay shem who opposed Moshe, who is the true Rosh Bayis, etc., as mentioned above. And therefore, before Purim one must first read, on the Shabbos before it, Parashas Zachor — which is the erasure of Amalek, who wants to hide the Name of Hashem, which is the name of this Tzadik, as mentioned above. For the essential power to fight against him is through Shabbos, which is the Name of the Holy One, blessed be He, which is the aspect of the name of the true Tzadik — the aspect of "Ant Shabbos d'chulhu yoma" [You are the Shabbos of all the days — said of Rabbi Shimon bar Yochai], as mentioned above. And therefore, through the power of the sanctity of Shabbos, one merits to subdue the k'lipah of Haman-Amalek and to magnify the name of the true Tzadik, who is the aspect of Shabbos, as mentioned above. And therefore the Torah commanded to erase the name of Amalek from the world, as it is written: "you shall erase the memory of Amalek" (Deuteronomy 25:19) etc. For one must erase his name specifically, because his entire war is against the Name of Hashem, which is the name of the Tzadik who is the true Rosh Bayis, as mentioned above. And this is what our Sages of blessed memory said: "One who walks in the wilderness and does not know when Shabbos is — he counts six days and sanctifies the seventh" (Shabbos 69b). And they said there that even during all the six days it is forbidden for him to do melachah except for the bare minimum needed to sustain his life. And also on his seventh day he does melachah [only] to sustain his life. So what practical difference does it make that he sanctifies the seventh? — For Kiddush and Havdalah. For the true Tzadik is the aspect of Shabbos, as mentioned above. For the essential Name of Hashem is revealed through the name of the true Tzadik. And the more the name of the true Tzadik grows, the more the Name of Hashem grows. For His Name, blessed be He, is partnered in the name of the Tzadikim, as mentioned above — and this is the aspect of Shabbos, which is the Name of the Holy One, blessed be He. And as the Chavraya [comrades] said to Rabbi Shimon bar Yochai: "Ant Shabbos d'chulhu yomay" [You are the Shabbos of all the days]. But in our many sins, the world has become very confused, and machlokes has greatly increased in the world, and great accusations have been made among the Torah scholars themselves — until one does not know the truth of truths: who is the true Tzadik who can rectify him in completeness. And because of this, the opponents who completely oppose all the Chasidim and Tzadikim — who have existed since the days of the Baal Shem Tov, the master of all the children of the exile, may the memory of this Tzadik and holy one be for a blessing — they grow in strength. For they mock and say that they believe all the words of all those who oppose each other. And from this it automatically follows that not even one Tzadik remains whom they would believe in, as this mockery is known in the world. But in truth, this is not the way, and this is not becoming for them. And Hashem, blessed be He, shall forgive them for this and shall return their heart to the truth and to emunah. For on the contrary — we must believe in all of them, in every one who leads Yisrael according to the law of the Torah of Moshe in its written and oral forms, according to the holy books that are founded upon the golden foundations of the holy Gemara, Midrashim, and the books of the Holy Zohar and the writings of the Arizal, etc. — certainly we must believe in all of them. For only from the sect of those who engage in alien wisdoms, who engage in Scripture alone and turn their back on the holy Gemara — they are like the Karaites literally, for one who is familiar with them and their ways [knows this]. And all their wicked learning and evil interpretations are based on the foundations of the well-known heretics such as Aristotle and his fellows, may their names be erased and their memory obliterated — from such sects and from their books one must distance oneself to the utmost, more than from lepers. For of them it is said: "all who come to her shall not return, nor shall they attain the paths of life" (Proverbs 2:19), as is known to every person of the faith of Yisrael — the enormity of their wickedness and their wicked and swift venom, may the Merciful One save us from them and from their multitude. But all the Tzadikim and the worthy ones who conduct themselves according to the words of our Sages of blessed memory in the Gemara and the Zohar, and the writings of the Arizal and the Baal Shem Tov and his students, may their merit protect us — certainly it is forbidden to oppose any one of them. And as is understood from the words of Rabbeinu of blessed memory in the Torah "BaChatzotros" in the first [volume] of Likutay Moharan (Torah 5), on the verse "an ear that hears the rebuke of life shall dwell among the wise" (Proverbs 15:31) — that whoever wants to have mercy on his soul, it is forbidden for him to hear at all the machlokes that exists among the complete Tzadikim. Rather, he must believe in all of them. And this is: "one who walks in the wilderness and does not know when Shabbos is" — that is, he is uncertain who is the true Tzadik, who is the Shabbos d'chulhu yomay. The law is that he must sanctify all the days with the sanctity of Shabbos. That is, he must believe in all of them and regard them all as having the aspect of the sanctity of Shabbos, which is the Name of Hashem, which is the aspect of the name of the Tzadikim. For the days are the aspect of the middos, which are the aspect of the Tzadikim who are comprised of all the days and middos — in the aspect of "Your eyes beheld my unformed substance, and in Your book they were all written — the days that were formed" (Psalms 139:16) etc. "And he shall not do melachah except to sustain his life" — that is, since he does not merit to know who is the true Tzadik to draw close to him and rectify his soul, he must withdraw from melachos and preoccupations and worldly affairs, and not do melachah and business for parnasah except for a brief time — the bare minimum needed for his sustenance — and spend the rest of his days in the search and the seeking, searching and seeking greatly for the true Tzadik to draw close to him. As explained in the Torah "Tik'u" III, in Likutay Moharan II, 8 — that one must search very, very much for the true Tzadik who has the aspect of the ruach n'vuah [spirit of prophecy], through whom the essential drawing down of the holy emunah, which is the totality of everything, is accomplished. And one must ask very, very much from Hashem, blessed be He, to merit to draw close to such a Tzadik. Therefore it is forbidden for him to do melachah except to sustain his life. That is, he should not engage in worldly affairs for parnasah except the bare minimum needed for his sustenance, and the rest of the time he should engage only in seeking Hashem, blessed be He — that he should merit to find such a true Tzadik who has the aspect of the ruach n'vuah, through whom is his essential tikun, as mentioned above. And this is what our Sages of blessed memory said regarding the above matter — that he sanctifies the seventh. For although he sanctifies all the days — that is, he believes in all the Tzadikim, as mentioned above — nevertheless, he must select for himself one who shall be for him in the aspect of Shabbos completely, to draw close to him especially — until he merits to truly find the Tzadik who is perfect in the ultimate perfection, etc., as mentioned above, through whom is his essential tikun. But as long as he does not merit this and he is like one who walks in the wilderness and does not know when Shabbos is — that he does not know who is the true, perfect Tzadik as mentioned above — he must regard them all with the sanctity of Shabbos and believe in all of them, as mentioned above. And therefore the 39 melachos are forbidden on Shabbos — corresponding to Tal Oros [Dew of Lights], which are the aspect of m'oray or. For the 39 melachos are the aspect of m'oray aish, as mentioned above. And it is forbidden to arouse them on Shabbos, so that the aspect of m'oray aish should be subdued, and the aspect of m'oray or — which are the aspect of Tal Oros — should prevail. And this is the aspect of the simchah [joy] of Shabbos and Yom Tov. And this is the aspect of the enormity of the great joy of Purim. For the essential root of all joys is from the Name of Hashem — in the aspect of "in Your Name they rejoice all the day" (Psalms 89:17). For all the assurances and all the hopes and all the salvations — whatever we hope and wait and look forward to in salvation, both in physicality and spirituality — everything is from the fact that we trust in the Name of Hashem, Who will never abandon us forever, for the sake of His great Name. As it is written: "for Hashem will not abandon His people for the sake of His great Name" (I Samuel 12:22). And from there come all the joys — "For in Him our heart rejoices, for in His holy Name we have trusted" (Psalms 33:21). And as is understood and explained in the words of Rabbeinu of blessed memory — that the essential hischazkus [self-encouragement] of every person is that however he may be, however he may be, he must strengthen himself so as not to fall further, G-d forbid. And the essential hischazkus is through the Name — that is, through the Name of Hashem and the name of the true Tzadikim, whose name is called upon him, which is the aspect of the Name of Hashem, for His Name, blessed be He, is partnered in their name. As is explained in many places — that the essential hischazkus and joy is from the fact that we merited that He did not make us as the nations of the lands and separated us from those who go astray, etc. That is, the fact that the name Yisrael is still called upon him. And through this, even the most lightweight of the lightweight and the worst of the worst — even the sinners of Yisrael — as long as the name Yisrael is called upon him, he can strengthen himself and revive himself through this: that at least the name Yisrael is still called upon him, which is the Name of Hashem, for His Name is partnered in our name. How much more so when one merits to draw close to true Tzadikim, who are the essence of the Name of Hashem, the aspect of "the river that goes out from Eden" etc., as explained well in the aforementioned Torah — see there. Therefore certainly one should rejoice all his days, however he may be. Since he merited that the name of the Tzadikim is called upon him — which is the essence of the Name of Hashem — and through this, the Ba'al Davar provoked himself greatly and raised up now the evil sects that want to train youth in wisdoms and languages, to bring them to complete heresy. As is seen tangibly — that everyone who is ensnared in the trap of these accursed ones, may their names be erased, throws off the yoke completely and is worse than a mumar l'hach'is [apostate out of spite], and they desecrate Shabbasos in private and in public, etc. And the entire evil intent of the Sitra Achrah and the Ba'al Davar is only to uproot from them the Name of Hashem. For the Ba'al Davar is not content with the fact that even without this, they are great reshaim and adulterers like dogs, and have already transgressed all the sins in the Torah thousands of times, as they themselves know. But the Ba'al Davar is not content with all of this. And he plots against their souls to uproot them and kill them from both worlds completely. And the essential thing is that he wants to uproot from them the Name of Hashem — so that the name Yisrael should no longer be called upon them. As is seen tangibly — that all their actions and deeds and movements are to make themselves resemble the gentiles in every movement — in their names and their actions and their clothing and in all their conduct and in their languages and in their writings and in all their movements. For it is not enough for them with all their sins. Rather, the Ba'al Davar wants to uproot from them the name Yisrael completely. And this is the essential war of Haman-Amalek, may his name be erased — who is the first of the nations, who wants to wage war against the Name of Hashem, G-d forbid, as mentioned above. And from him all the nations draw sustenance, whose entire war is against the name Yisrael, which is the Name of Hashem. As it is written: "Against Your people they plot cunningly" etc., "they said: 'Come, let us wipe them out as a nation, and the name of Yisrael shall be remembered no more'" (Psalms 83:4–5). Therefore, whoever merits now, in these times, to save himself and his sons and daughters and all who are attached to him from these accursed sects, may their names be erased — he should rejoice all his days that at least the name Yisrael is still called upon him. For "it is upon us to praise the Master of all, to give greatness to the One Who formed the Beginning" etc. For we have been saved from the trap of these ensnaring ones. And since the name Yisrael — which is the Name of Hashem — is still called upon us, we are obligated to rejoice all our days forever. For we still have hope for all salvations and for all good things, as mentioned above. For all the worries and sadness are drawn from sins and transgressions — in the aspect of "I shall worry because of my sin". But immediately when one remembers the Name of Hashem and revives oneself through the fact that the Name of Hashem is still called upon him — since at least he is called by the name Yisrael, as mentioned above — through this one merits forgiveness of sins. For from the Name of Hashem — from there forgiveness, pardon, and atonement for all sins are drawn. As it is written: "and atone for our sins for the sake of Your Name" (Psalms 79:9). And as it is written: "I shall pass all My goodness before you, and I shall call in the Name of Hashem before you" (Exodus 33:19) — "in the Name of Hashem" specifically. Through this: "and I shall be gracious to whom I shall be gracious" etc. For all the Thirteen Attributes of Mercy — from which come all the pardons and atonements — they are all from the Name of Hashem. As it is written: "And He called in the Name of Hashem. And Hashem passed before him and called: Hashem, Hashem, G-d, Compassionate and Gracious" etc., "forgiving iniquity and transgression" (Exodus 34:5–7) etc. It emerges that the essential root of all hopes and assurances for all salvations, and the essential root of all hischazkus and all joys, is from the Name of Hashem. Therefore, on all the holy days — which are all in the aspect of the magnification of the Name of Hashem — therefore it is a mitzvah then to increase in simchah. And this is the aspect of the joy of Shabbos and Yom Tov. For Shabbos is the Name of the Holy One, blessed be He. And similarly, Yom Tov receives from Shabbos. And it too is the aspect of the magnification of the Name of Hashem. For all the Yamim Tovim are a remembrance of the Exodus from Egypt. And through the Exodus from Egypt the Name of Hashem was magnified, through the enormity of the abundance of the awesome signs and wonders, etc. And as it is written: "in order to proclaim My Name throughout all the earth" (Exodus 9:16). Therefore it is a mitzvah to increase in joy on Shabbos and Yom Tov. For then the Name of Hashem is magnified — from which come all the joys. And this is the aspect of the enormous joy of Purim. For then is the erasure of Amalek — through which is the essential magnification of His Name, blessed be He. For His Name is not complete until the memory of Amalek is erased, as our Sages of blessed memory said, as mentioned above. Therefore, on Purim the joy is great and enormous, as mentioned above. And also throughout the entire year, it is a mitzvah upon every member of Yisrael to be in joy always, as is explained in all the holy books, and in particular in the books of Rabbeinu of blessed memory. And the essential joy is in the Name of Hashem — the fact that we merited to be of the seed of Yisrael, and the name Yisrael is called upon us, which is the Name of Hashem. And this joy has no end — in the aspect of "in Your Name they rejoice all the day" etc., as mentioned above. For also throughout the entire year one must draw upon oneself the joy of Shabbos and Yom Tov, as explained in the Torah "Y'may Chanukah" (Likutay Moharan I, 2) — that one must draw the joy from Shabbos into the six weekdays, etc. — see there. And the essence is through the Name of Hashem. For every time one remembers that the name Yisrael — which is the Name of Hashem — is called upon him, and one rejoices in this, the sanctity of the joy of Shabbos and Yom Tov is drawn upon him. For also all the joy of Shabbos and Yom Tov is from this — because they are the aspect of the Name of Hashem, from which come all the joys and delights, as mentioned above. The essential longing of the nefesh of holiness is to be included in the Name of Hashem, from where the root of the nefesh — which is the shem — originates, as mentioned above. In the aspect of "for Your Name and for Your remembrance is the desire of the soul" (Isaiah 26:8). And conversely, the desires of the body are from the aspect of the alien names, which are the aspect of m'oray aish, etc. — from where come all the desires, which are the aspect of fire and heat. For all desires are drawn from the aspect of the fire that is in man, that burns in man toward all the desires, as explained in Torah 253. And all the eating of man — the fact that man is compelled to eat for the sustenance of the body — is because of the fire that is in man, which burns the moisture, etc. And for this reason one must give the body food and sustenance, to quiet the fire, as is known to the wise. And one who merits to eat in holiness, for the sake of the Name of Hashem — so that he should have strength to serve Hashem, blessed be He — then he merits through his eating to subdue the fire. That is, to subdue the aspect of m'oray aish, which are the aspect of the alien names, etc. — which are the aspect of the damage of the four y'sodos, etc., as mentioned above. And to strengthen and revive the nefesh of holiness, which is the aspect of the Name of Hashem — the aspect of the tikun of the four y'sodos of holiness, which are the aspect of m'oray or, etc. And this is the aspect of "Behold, my eyes have brightened, for I have tasted a little of this honey" (I Samuel 14:29), that Yehonasan said. For the eating of the Tzadik is in the aspect of the strengthening of m'oray or, which is the aspect of the Name of Hashem, because all his eating is for the sake of the Name of Hashem, etc. But conversely, when one eats, G-d forbid, for the sake of bodily desires — whose sustenance is from the aspect of m'oray aish — then through his eating, the aspect of m'oray aish is further strengthened. And therefore, regarding such eating it is said: "and the belly of the wicked shall want" (Proverbs 13:25). For he does not subdue the aspect of m'oray aish through his eating. Therefore, the more he eats, the more the aspect of m'oray aish is strengthened. And therefore he never satisfies his soul. For all the strengthening of the desires is from the aforementioned fire. And this is the aspect of the damage of eating from the Tree of Knowledge of Good and Evil, about which it is said: "for on the day you eat of it, you shall surely die" (Genesis 2:17). For the essence of death is drawn from the fire, as mentioned above. And the essential strengthening of the aforementioned fire — the aspect of m'oray aish — is from the damage of eating, from the aspect of eating from the Tree of Knowledge of Good and Evil. And this is the aspect of "in sorrow shall you eat of it" — and sadness is the opposite of the joy that is drawn from the Name of Hashem. That is, when one does not merit to strengthen and magnify the Name of Hashem — the aspect of m'oray or — through one's eating, from which comes the joy — the aspect of "to eat and to drink and to rejoice" etc., as mentioned above — and when one does not merit this, then one's eating is in the aspect of "in sorrow shall you eat of it" — because one does not merit to magnify the Name of Hashem, from which comes the joy. For one's eating is from the aspect of m'oray aish, which are the aspect of the alien names, which are the Sitra Achrah, which is the aspect of sadness — the opposite of the Name of Hashem, from which comes all the joy, as mentioned above. And therefore on Shabbos and Yom Tov and on Purim — when it is the aspect of the magnification of the Name of Hashem — therefore it is a great mitzvah then to eat and to drink and to rejoice in the Name of Hashem. For then the eating is in holiness — in the aspect of the subduing of m'oray aish and the strengthening of m'oray or, which are the aspect of the Name of Hashem, from which comes all the joy, as mentioned above. And this is the aspect of what is stated regarding Avraham: "And he planted an eshel in Be'er Sheva, and he called there upon the Name of Hashem, G-d of the world" (Genesis 21:33). For through the eshel — which was for the sake of hospitality, which is the aspect of holy eating — through this "he called there upon the Name of Hashem." For the essential magnification of the Name of Hashem is through holy eating, as mentioned above. And this is the aspect of Shabbos HaGadol [the Great Shabbos] that is before Pesach. For through the Exodus from Egypt, the Name of Hashem was revealed through the awesome signs and wonders that Hashem performed in Egypt and at the Sea of Reeds, etc. And as it is written: "and in order to proclaim My Name throughout all the earth" (Exodus 9:16) etc. For the essential Name of Hashem was revealed through the Exodus from Egypt and the Receiving of the Torah, which is the Name of the Holy One, blessed be He. And this is what is written: "And You performed signs and wonders against Pharaoh and all his servants" etc., "and You made for Yourself a Name as of this day" (Nehemiah 9:10). For before the Exodus from Egypt and the Receiving of the Torah — before Yisrael was chosen as a treasured nation for Hashem, blessed be He — there was not yet a Name for Hashem, blessed be He. For it is impossible to call Hashem, blessed be He, by the Holy Name except through the Torah, which is entirely the Name of the Holy One, blessed be He. For the essential revelation of the Name of Hashem is through the Torah, which is entirely His Names, blessed be He. And this is: "and You made for Yourself a Name" — "for Yourself," specifically. For through the Exodus from Egypt — through which we merited the Receiving of the Torah — through this Hashem, blessed be He, as it were, made a Name for Himself — the aspect of "and You made for Yourself a Name." For beforehand He, blessed be He, had no Name at all, as mentioned above. For the essential revelation of the Name of Hashem is through the deeds of those below — through man, the being of free choice, when he merits to truly serve Him, blessed be He, and to break the free choice — to not choose evil but only good, to do His will, blessed be He, in truth. Then specifically the Name of Hashem is revealed, etc. For before the Creation there was no Name at all for Hashem, blessed be He. And the essential Creation was for this purpose — to reveal His Name, blessed be He. For all the worlds from beginning to end — which are the aspect of His middos, blessed be He — are all the aspect of the Name of Hashem. For they are all included in His great Name, as is known. And everything depends on man below, for whose sake everything was created. For the essential revelation of the Name of Hashem is accomplished through him specifically, etc. And therefore in Egypt, which was before the Receiving of the Torah, and there was not yet an is'ar'usa dil'sasa [an arousal from below], and it was not yet possible to reveal the Name of Hashem through the deeds of those below — for they did not yet have mitzvos and good deeds to merit through — since it was before the Receiving of the Torah — therefore this matter was difficult for Moshe. And he asked Hashem, blessed be He, and said: "and they say to me, 'What is His Name?' — what shall I say to them?" (Exodus 3:13). For it was difficult for him: how is it possible to call Him, blessed be He, by a Name, since it is still before the Receiving of the Torah? And Hashem, blessed be He, answered him: "thus shall you say" etc. — "Ehyeh" etc. For Ehyeh — da Ana z'min l'mehevay [Ehyeh — meaning "I am destined to be"]. And at first glance it is difficult: how is the concept of "I am destined to be" applicable to Hashem, blessed be He? But certainly Hashem, blessed be He, was, is, and will be. But it is impossible for us to know of this except through the Receiving of the Torah, when the Name of Havayah [the Tetragrammaton], blessed be He, was revealed — which is the essential Name of Hashem. But before the Receiving of the Torah — before there was an is'ar'usa dil'sasa through the deeds of those below, when it was not yet possible to reveal the Name of Hashem, etc. — then He, blessed be He, was called by the Name Ehyeh [I Will Be]. Which is the aspect of Ana z'min l'mehevay — that Hashem, blessed be He, sustains His world on account of the future: in the merit of the Tzadikim who are destined to be, who will do His will, blessed be He, and reveal His Name and His glory in the world, and all who enter the world will know that there is a great Master and Ruler Who was, is, and will be, Who brings all worlds into being from nothing to something. And in the merit of these Tzadikim who are destined to reveal His Name, in their merit He created the world, and in their merit He sustains the world before the Receiving of the Torah. And therefore Ehyeh is the aspect of teshuvah [repentance], as brought elsewhere. For also now, when a person sins, G-d forbid, and transgresses the Torah — then he damages His great Name. And if so, from where will he receive vitality? For the essential vitality is from the Name of Hashem, as mentioned above. And now, through his sins, G-d forbid, he has damaged the Name of Hashem and His Name, blessed be He, has become concealed — if so, from where will he receive vitality? But then he receives vitality from the aspect of the root-power of teshuvah, which is the aspect of the Name Ehyeh — the aspect of Ana z'min l'mehevay. With which Hashem, blessed be He, sustained the world before the Giving of the Torah. And similarly now, after the sin, G-d forbid — that is, Hashem, blessed be He, sustains the world in His lovingkindness in the merit of the future. That is, He looks to the end — that in the end of ends, all will return to Him, blessed be He, and all will recognize His Name, blessed be He. And then His Name, blessed be He, will be revealed and sanctified in completeness, as it is written: "on that day Hashem will be one and His Name will be one" (Zechariah 14:9). And through the merit of this, He sustains the world at the time when they transgress the Torah, G-d forbid — which is the aspect of the Name Ehyeh that is called on account of the future — the aspect of Ana z'min l'mehevay, that [His Being] is destined to be revealed in the world. That is, that Tzadikim are destined to reveal the Name Havayah, blessed be He, in the world through their good deeds, etc. And this is the aspect of the great stature of the sanctity of Shabbos Kodesh. For the essential sustenance of the world is through Shabbos. For the essential sustenance of the world — at the time when they transgress the Torah, G-d forbid, and also before the Giving of the Torah, when He sustains them through the aspect of the Name Ehyeh, etc. — all of this is through the merit of Shabbos Kodesh. For Shabbos is the aspect of teshuvah — the aspect of "and you shall return unto Hashem your G-d" (Deuteronomy 30:2), as Rabbeinu of blessed memory wrote elsewhere. That is, Hashem, blessed be He, gave us the Shabbos — on which the Name of Hashem shines without an is'ar'usa dil'sasa. For Shabbos k'vi'ah v'kayama — Shabbos is fixed and enduring — and its sanctity does not depend on Yisrael, as we say: "He Who sanctifies the Shabbos and Yisrael and the seasons" etc. — as is brought. That is, this is the greatness of Shabbos Kodesh — that Hashem, blessed be He, gave us a day so holy and awesome that on it the Name of Hashem is revealed of itself, without the deeds of those below. Rather, Hashem, blessed be He, then reveals the Name of Hashem on account of the future — which is the ultimate end, which is "the day that is entirely Shabbos." For then the Name of Hashem will be revealed in completeness. For then all will be refined, as is known. And Shabbos Kodesh has such a sanctity that on it, even now in this world, the light of the Name of Hashem that will be revealed in the future shines. For Shabbos is the aspect of tachlis ma'aseh shamayim va'aretz — when the Name of Hashem will be revealed, as mentioned above. And therefore Shabbos is the aspect of teshuvah. For this is the essential aspect of teshuvah — which is the aspect of Ehyeh — that is, the fact that Hashem, blessed be He, sustains the world on account of the future, etc., as mentioned above. And therefore, at the time of the Exodus from Egypt — when Yisrael had no merit by which to be redeemed — the essential miracle was through Shabbos. For in the merit of Shabbos — on which the Name of Hashem is revealed without an is'ar'usa dil'sasa — in this merit, Hashem, blessed be He, shone upon them also then a great illumination from the Name of Hashem. And through this they were redeemed and merited to receive the Torah — through which the Name of Hashem was then revealed through the deeds of those below, through the fulfillment of the Torah and the mitzvos, which are all the Name of Hashem, as mentioned above. And therefore Shabbos is "first among the holy convocations" etc. For all the holy convocations — which are a remembrance of the Exodus from Egypt — all need to receive from Shabbos. For it was impossible to leave Egypt except through Shabbos — since at the time of the Exodus there was not yet the deeds of those below to reveal through them the Name of Hashem. And therefore the essential redemption was through the power of Shabbos — on which the Name of Hashem is revealed without the deeds of those below, as mentioned above. And therefore the Shabbos before Pesach is called Shabbos HaGadol. For the essential miracle of Pesach was through Shabbos. For it is known that on Pesach there was an is'ar'usa d'l'ailah [arousal from above] without an is'ar'usa dil'sasa, as is brought in the Kavanos — and this one cannot merit except through the power of Shabbos, etc., as mentioned above. And therefore it is called Shabbos HaGadol — after the Name of Hashem that was revealed on it, through which was the essential Exodus from Egypt. For the Name of Hashem is called Gadol [Great], as it is written: "and what will You do for Your great Name?" (Joshua 7:9). And as it is written: "for Hashem will not abandon His people for the sake of His great Name" (I Samuel 12:22). For the essential greatness of Hashem, blessed be He, is the magnification of His Name, blessed be He. For regarding Himself, blessed be He, it is not applicable to say great at all, nor any praise at all. And the essential praise of His greatness is the greatness of His Name, blessed be He. And this is the aspect of Shabbos HaGadol that is before Pesach — for the essential miracle of Pesach is through Shabbos, which is the Name of the Holy One, blessed be He, on which the Name of Hashem is revealed without an is'ar'usa dil'sasa — through which we merited the miracles of Pesach, to leave Egypt and to receive the Torah, when then the Name of Hashem is magnified more and more through the deeds of those below. And therefore it is called Shabbos HaGadol, etc. And therefore, when Adam HaRishon sinned, he had no sustenance except through Shabbos, as our Sages of blessed memory said: "Shabbos protected him". For everything was created for the sake of Adam HaRishon, so that he should reveal the Name of Hashem, as mentioned above. And he sinned and ate from the Tree of Knowledge. And "He hoped it would produce grapes, but it produced wild fruit" (Isaiah 5:2). For not only did he fail to reveal the Name of Hashem — he even damaged the Name of Hashem and concealed His Name, blessed be He. Therefore his tikun and his sustenance were through Shabbos, which protected him. For on Shabbos the Name of Hashem shines without the deeds of those below — through which he had sustenance until he would return and rectify his deeds and reveal and sanctify the Name of Hashem through his good deeds, etc. And therefore afterwards, Hashem, blessed be He, commanded that He should also mention to them the Name Havayah, blessed be He, as it is written: "And Hashem said further to Moshe: Thus shall you say" etc. — "Havayah, the G-d of your fathers" (Exodus 3:15) etc. That is, immediately after mentioning to them the Name Ehyeh, which is on account of the future, as mentioned above — for at first, at the beginning of the redemption, it is only possible to mention the Name Ehyeh — the aspect of Ana z'min l'mehevay, etc., as mentioned above. But immediately after mentioning to them this Name of Ehyeh, and they begin to believe — immediately the beginning of the salvation of the redemption commences, which is for the sake of the Receiving of the Torah. Therefore Hashem, blessed be He, immediately told him further: "Thus shall you say: Ehyeh has sent me to you." For He informed him immediately that he should reveal to them that He is destined to make for Himself the essential Name through them — which is the Name Havayah. For immediately when they begin to believe in the redemption through the Name Ehyeh, etc. — immediately the Name Havayah, blessed be He, begins to shine and be revealed, as mentioned above. This monumental halacha, based on Likutay Moharan II:67, develops the concept that Shabbos is the Name of Hashem — Sh'mah d'Kudshah B'rich Hu — and that every aspect of Shabbos flows from this identification. The Name and Creation: Every thing in the world has a name (shem) that is its vitality (chiyus), drawn from the Name of Hashem. Man's purpose is to recognize and magnify the Divine Name through every particular thing. The blessings we recite over particular things enact this purpose. Everything was created incomplete so that man would complete it — and in that completion, reveal the Name. The Sin and the 39 Melachos: Had Adam not sinned, he would have completed everything through prayer on the first Erev Shabbos. His sin introduced the 39 melachos as laborious necessities — "by the sweat of your brow." These melachos represent m'oray aish (luminaries of fire), the opposite of m'oray or (luminaries of light = the Name of Hashem). Shabbos protects: on it, m'oray aish have no dominion, and the Name shines without any human initiative. Two Shabbasos: After the sin, two Shabbasos are needed for redemption. The first gives the power to sanctify the weekday melachos (drawing Shabbos-holiness into them), and the second enables recognition of the Name through the now-completed Creation. The Tzadik, Amalek, and Machlokes: The true Tzadik — the Rosh Bayis — is identical with Shabbos: he is the Name of Hashem revealed. Amalek's war in every generation is to hide this Tzadik's name through controversy (machlokes), including by inflating the names of lesser leaders. The Tzadik cannot publicize himself ("a prisoner cannot free himself"), so his student — the aspect of Yehoshua — must wage this war by making the Tzadik's name known. Korach's rebellion was the same dynamic: the Sitra Achrah clothing itself in 250 "men of name" to oppose Moshe. The passage strongly urges believing in all genuine Tzadikim while searching for the ultimate Rosh Bayis. Joy, Eating, and Purim: All joy comes from the Name of Hashem: even the worst sinner can rejoice that the name Yisrael is still called upon him. Holy eating magnifies the Name (subduing m'oray aish); profane eating strengthens it. The meals of Shabbos, Yom Tov, and Purim are therefore expressions of the Name. Purim — the erasure of Amalek — is the ultimate magnification of the Name, producing the greatest joy. Shabbos HaGadol: The Shabbos before Pesach is called "HaGadol" because the Exodus miracle was powered by Shabbos. Before the Torah was given, Hashem was known by the Name Ehyeh ("I will be" — sustaining the world on account of the future). Shabbos reveals the Name without human initiative, which made the Exodus possible. Once Yisrael believed and were redeemed, the Name Havayah could shine through their deeds. Ehyeh is therefore the root of teshuvah: Hashem sustains even the sinner in merit of the future return.