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The general principle [of those ma'amarim] is: "The whole earth is filled with His glory" [Yeshayahu 6:3]. And "Eehoo memalay kol almin visovev kol almin vilais asar panoy minay" — [Aramaic:] "He fills all worlds and encompasses all worlds and there is no place empty of Him" [Tikunay Zohar 57a] — and even in the very depths of the klippos one can find Hashem, blessed be He. And whoever subdues his evil inclination [yetzer] — when he then speaks with the nations or observes their deeds — the evil falls and is nullified before him, and the good that had been concealed there is revealed, etc. [see there]. And through this he merits ahavah shebada'as [love that dwells within da'as, above the ordinary middos]. For there are two kinds of love: there is a love that exists within the yamim [days — i.e., the sefirot from Chesed to Yesod], which is the bechinas Chesed — "yoma d'azil im kulhu yomin" — [Aramaic:] "the day that goes together with all the days" [Zohar]. And there is a love that is above the yamim, above all the middos [Divine attributes] — and this is ahavah shebada'as, and it is the bechinas "Oraisa d'Atika Stima'ah da'atida l'isgalya le'asid lavo" — [Aramaic:] "the Torah of the Ancient Hidden One that is destined to be revealed in the time to come" [Zohar]. And every person can taste a taste of the light of ahavah shebada'as by attaching his heart to his da'as, etc. [See all of this there well.] Also see the ma'amar of "V'ayeh haseh la'olah — and where is the lamb for the burnt-offering?" [Likutay Moharan II, §12] — see there well.

Behold, the Torah has warned us not to follow the statutes [chukkos] of the idol-worshippers, to distance ourselves from them completely, and not to imitate them, etc. [as is explained in Yoreh De'ah in the Laws of the Statutes of the Idol-Worshippers, see there]. For in truth, although indeed it is truly possible to find G‑dliness [Elokus] even in the languages of the idol-worshippers — since He gives them all life [as is well explained in the aforementioned ma'amar] — nevertheless it is forbidden to enter there, for one can become ensnared there on account of the overwhelming multitude of klippos, which greatly outnumber the good, and the good is concealed there in the utmost concealment. Therefore one can become ensnared among them, G‑d forbid. And the primary warning that the Torah has warned us against is specifically not to walk in their statutes — as it is written: "In their statutes you shall not walk" [Vayikra 18:3]. For "G‑d made this one corresponding to that one" [Koheles 7:14]. And just as in holiness there are two kinds of love — love within the yamim, within which there is the bechinas good days and evil days [as is explained in the aforementioned ma'amar], and there is ahavah shebada'as, above the moyach [intellect] and above the middos, and there it is the bechinas all-good, for it is the bechinas Oraisa d'Atika Stima'ah da'atida l'isgalya le'asid lavo, which is entirely good, and there it is above the middos, above the intellect, for it is impossible for us to grasp with our minds the light of this ahavah shebada'as, as stated — so too, correspondingly, on the side of the Sitra Achra there are two bechinos [aspects]. There is the bechina of the klippos and Sitra Achra that exist in the bechina of the yamim — the bechinas evil days, corresponding to the good days — and there, within them, there are various nitzotzos [sparks] from the yamim and middos that have fallen, as is known. And there is yet another bechinas Sitra Achra that is entirely evil and contains no good whatsoever — and no da'as at all — meaning that these are utter foolishness [kesilusas gamur] and complete evil, with no good, no intellect, and no spark of holiness whatsoever. And therefore all their deeds are without any intellect or rationale — not even the rationale of error. For within the bechina of the klipah of the yamim and middos one can find various sparks of holiness, as stated. And therefore there is some rationale and content there, even though it is erroneous — for they invert the words of the living G‑d on account of the overwhelming evil. Nevertheless, in any case there is still some rationale of error and falsehood there. But within the second klipah there is no spark and no rationale whatsoever — for there is no intellect there and no spark — and it is the very root of the Sitra Achra and klipah, for all the Sitra Achra receives from there. And this is the bechinas chukkas ha'amim [the statutes of the nations] — for a chukah [statute] is something that has no rationale whatsoever. And in holiness, the chukkos [statutes] of the holy Torah are the bechinas what is above the intellect — and these are in the bechinas ahavah shebada'as that will be revealed in the future, such as the mitzvah of the Parah Adumah [Red Heifer], of which it is said: "This is the statute of the Torah" [Bamidbar 19:2] — whose secret will not be revealed until the future time. And even Shlomo, peace be upon him, said [Koheles 7:23]: "I said I would become wise, but it is far from me" — regarding this mitzvah. So too on the side of the klipah: the statutes of the nations are the bechina of the second klipah mentioned above, which is below [in the sense of: outside and beneath] the yamim and middos, and in which there is no rationale whatsoever — and therefore they are called chukah. And as we see: their statutes are without any rationale whatsoever, for they are of this bechinas. And this is the bechinas their idol-worship [avodah zarah] — which is open and notorious foolishness [shtuhs nigaleh u'mefursam], and they have no rationale for it whatsoever. And yet they cling to it — for this is the bechina of the second klipah mentioned above, which is entirely evil and contains no intellect and no spark of holiness, as stated. And as is cited in the holy writings [Kisvay Ari] that idol-worship contains no spark of holiness whatsoever — it is the bechinas actual filth [tzo'ah mamash], which is complete waste that contains no good, the bechinas: "Get out — say to it" [Tehillim 118:25, as expounded by the Sages, see there], as is cited. And this is the bechinas: "For all the gods of the peoples are elilim" [Tehillim 96:5] — "elilim" specifically — for elil is a term for something that is nothing, as Rashi explained — for they are utter nothingness with no good whatsoever, and therefore there is no rationale or intellect there. And therefore they are called the statutes of the idol-worshippers, as stated. And whoever associates with idol-worshippers and imitates them, G‑d forbid, can become ensnared in their net until one is caught, G‑d forbid, in the bechina of the second klipah mentioned above — which is the bechina of the statutes of the idol-worshippers — which is entirely evil, G‑d forbid. And when one falls there, G‑d forbid, nothing can support one [ain someich b'yado], G‑d forbid — since there is no spark of holiness there, as stated. And therefore the Torah has warned us to separate from their ways and to distance ourselves from them — and everything is forbidden as chukkas ha'ovdei kochavim [the statutes of the idol-worshippers] — namely, so that one should not become ensnared, G‑d forbid, in the second klipah, which is the bechina of the statutes of the idol-worshippers, where there is no good. And whoever falls there, G‑d forbid, it is difficult to emerge from there — for nothing can support one, since there is no spark and no good there at all.

And this is the bechina of the extraordinary power of the Purim miracle — that Hashem, blessed be He, performed wondrously His kindness with us in those days, and performed for us great miracles and wonders, the like of which had never occurred. For the wicked Haman wished to overpower Israel in the bechinas this second klipah mentioned above — for he made himself into an object of idol-worship, and idol-worship is the bechinas this second klipah, as stated. And therefore he sought to destroy and kill, etc., all the Jews — for there [in that bechinas] is the bechinas utter annihilation [k'layah], since there is no spark of the holiness of Israel there at all, for there is no good there at all, as stated. And this is what our Sages of blessed memory said [Megillah 12a]: "Why were the enemies of Israel [a Talmudic euphemism] in that generation deserving of annihilation? Because they bowed to the idol" — namely, idol-worship, which is the bechinas this second klipah — and when one falls there, it is the bechinas utter annihilation and destruction, G‑d forbid, for there is no good there, as stated. And therefore there had never been a time of such distress [eis tzarah] — for none of them [Israel's oppressors throughout history] had ever sought to utterly destroy Israel as did this wicked Haman, may his name be erased. For he is the bechina of the klipah that is utter evil, in which there is no holiness of Israel whatsoever. And therefore he thought in his mind that it would be impossible for Israel to be saved from his hand — for from the second klipah, as stated, it is impossible to escape, since nothing can support one, there being no good there at all, as stated. But in truth and in fact, even this second klipah — which is entirely evil and contains no good — nevertheless certainly receives life-force from Hashem, blessed be He, as it were [kivyachol] — for without Him it would have no life-force at all, and it is inevitable that it too receives life-force from Him, blessed be He, for He, blessed be He, gives life to all. However, it is explained according to the words of Rabbainu, the holy one, of blessed memory, in several places — and particularly in the ma'amar "V'ayeh haseh la'olah — and where is the lamb for the burnt-offering?" [Likutay Moharan II, §12] — that the formidable strength of the klippos and the Sitra Achra receives its life-force from the holiness that is highest of all, above all holiness — that holiness being sealed and concealed in the utmost concealment, the bechinas a ma'amar sasum [a sealed, hidden utterance]. And it is specifically from there that the formidable strength of the Sitra Achra — namely, the bechinas idol-worship — receives its life-force. For because this holiness is in the bechinas being sealed and hidden in the utmost concealment, they therefore receive their life-force specifically from there. [See there.] And therefore even when one falls there, G‑d forbid — though it seems as if there is no way to emerge from there in any manner, G‑d forbid — nevertheless they receive life-force from Him, blessed be He, for He gives life to all. And then, on the contrary — when one merits to return from there and to find G‑dliness there — by coming to know that even there He, blessed be He, is hidden in the utmost hiddenness — then the descent is itself the ultimate ascent. For one thereby comes to the very highest holiness — the holiness that was concealed there, as stated. [See the ma'amar "V'ayeh haseh la'olah", where this matter is well explained — see there.] And this supreme holiness — the bechina of the ma'amar sasum from which they receive life-force — this is the bechinas ahavah shebada'as, which is above the middos and the yamim, which is the bechinas Oraisa d'Atika da'atida l'isgalya le'asid lavo. And this is what Rabbainu, of blessed memory, wrote in the aforementioned ma'amar "Mi ha'ish hechafetz chaim": that through finding G‑dliness in the very depths of the klippos, one thereby merits ahavah shebada'as. For the depths of the klippos — namely, this second klipah mentioned above, the bechinas idol-worship and chukkas ha'ovdei kochavim — they receive their life-force from the bechina of the hiddenness and concealment of the ahavah shebada'as, which is hidden and concealed in the utmost concealment. And from there they receive life-force, as stated. And therefore the tzaddik who subdues his evil inclination — when he gazes upon this klipah and this idol-worship — then through this specifically he attains the light of ahavah shebada'as, for the hidden light is revealed — that hidden light from which they receive life-force through the greatness of the concealment — and the tzaddik who merits to understand this: the hiddenness and concealment is then revealed to him, and he sees and attains through this specifically the hidden light from which they had been drawing their life-force, as stated. However, for this one requires a very great and awesome tzaddik who can ascend and draw out those who have fallen there, and shatter this klipah, and reveal the light of the supreme holiness — the hidden light mentioned above.