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Based on what Rabbaynu of blessed memory wrote on the verse "A well dug by nobles…" (Bamidbar 21:18) — see there carefully (Likutay Moharan II:72). The general principle: the essential Revival of the Dead that will occur in the future will be only for shefilus — lowliness. Each person's shefilus will be revived and will arise at the Revival, for the essential eternal life of the future will be only for shefilus. See there carefully. These eternal life are attained through shame (busha), which is the bechinas teshuva, which one merits through illuminations of Torah (beirurei Torah) that one merits through the sparkling of the intellect (mochin) that sparkles through the gaze of the true tzaddik when one merits to see oneself with him. See there all this carefully. When one merits shame, one becomes ashamed even to extend food to one's own mouth — for "one who eats what is not his is ashamed to look him in the face" (Aramaic adage). Through this shame one merits teshuva, which is the bechinas eternal life — the essential eternal life being only for shefilus — and one merits the shefilus of Moshe Rabbaynu, and so on. See there carefully and carefully.

One should examine the words of Rabbaynu of blessed memory in this teaching: why did he specifically use the matter of eating — that through shame one becomes ashamed even to extend food to one's mouth, as above? What is the specific connection of eating to this shame? For in truth, all the words of Rabbaynu of blessed memory are living words of G-d and were said with great precision. There are profound secrets and numerous interpretations in every single teaching, and particularly in the interconnection of topics — for in every word there is a complete intention. There is no room to elaborate on this here. The matter is: the essential rectification of eating — that it be in holiness — is through busha, which is the bechinas teshuva, through which one merits eternal life, namely that the shefilus is revived, and one merits shefilus. For the essential ultimate goal is shefilus — to know the Creator blessed-be-He — and it is impossible to know Him blessed-be-He, which is the essential eternal life, except through shefilus. Therefore in the future when they will live eternal life and will know and recognize Him blessed-be-He — which is the essential delight of the World to Come — the essential eternal life will be only for shefilus, as above. For it is impossible to attain knowledge of Him blessed-be-He except when one merits to be in the bechinas of total ayin — absolute nullity — in total shefilus in truth. When a person eats, through the eating the material and the sense of self (yeishus) are enlarged. When the material and yeishus grow and increase, the bechinas ayin — which is shefilus — can, G-d forbid, become concealed and diminished. This is what the Torah feared: "Lest you eat and be satisfied… and your heart becomes proud, and you forget Hashem…" (Devarim 8:12–14). Eating without shame brings pride of spirit and forgetting Him blessed-be-He — bechinas eating from the Etz HaDa'as as Adam HaRishon sinned, of whom it is written: "On the day you eat of it you shall surely die" — for through such eating, by which come pride and haughtiness, one forgets Him blessed-be-He, G-d forbid — this is the bechinas of death, the opposite of eternal life. For the essential eternal life is to know Him blessed-be-He — only through shefilus, as above. Through pride it is impossible to know Him — this is the bechinas of death. Therefore one must eat in holiness in a manner whereby through the eating one merits shefilus, the essential life, as above. Such eating is through busha — through meriting shame through the Torah — whereby one merits to eat with shame, being ashamed even to extend food to one's mouth. When one eats with shame — bechinas teshuva, through which one merits eternal life, bechinas shefilus — through this eating shefilus is drawn more and more. This is the bechinas of the tzaddik's eating: "The righteous eats to satisfy his soul" (Mishlai 13:25) — for the essential eating is for life, and the essential human life is through eating. But when one eats materially without shame, the material and yeishus grow and pride comes, one forgets Him blessed-be-He, G-d forbid — then to the contrary, one dies through one's eating, bechinas "on the day you eat thereof you shall surely die" — the bechinas of "the wicked, even in their lifetime, are called dead." The essential busha upon which holy eating depends comes through Torah illuminations that one merits through the sparkling of the mochin received from the tzaddik's gaze, as explained there — and this comes through guarding the covenant. This is the bechinas of the flaw of eating from the Etz HaDa'as — eating that does not flow from Torah illuminations from pure mochin, through which one merits eternal life through busha. But eating from the Etz HaDa'as is eating that flows from confused mochin from the flaw of the covenant — through which busha is removed, for there is no shame except in a place of nakedness (ervah). When one damages the covenant one removes shame from one's face, and eating without shame flows from confused mochin, bechinas Etz HaDa'as, opposite of Torah illuminations. Of such eating it is said: "On the day you eat thereof…" — the opposite of true eternal life, as above. This is the bechinas of the orla prohibition. The three years of orla stem from the flaw of the Etz HaDa'as, as is known and brought in the Midrash: "Who will remove the dust from your eyes… for your children wait three years!" In those first three years when the evil of the Etz HaDa'as prevails, it is completely forbidden to eat the fruit — therefore they are called orla. This is the bechinas of the coarseness of material (gassos haChomer) that comes through eating that is not in holiness, bechinas eating from the Etz HaDa'as. For pride (gassos) is a bechinas of addition and excess, as written: "He pays for the excess — that is pride" (Iyov 33:17), as Rashi explains — gassos is multiplication of yeishus. This is the bechinas of orla: through such eating, material accumulates on material until one becomes literally arel — just as the literal orla is an addition over holy flesh, covering and sealing the holy covenant. So too, through such eating, material accumulates until one is literally sealed by pride — through which one forgets Him blessed-be-He, as above. Therefore we are forbidden to eat the fruit in the three years of orla, until the fourth year when good begins to be revealed — then one may eat. But still a rectification is needed to clarify them from bechinas eating of the Etz HaDa'as to holy eating — through shame, through which one merits shefilus, as above. Therefore one must bring the fruit up to Yerushalayim. Yerushalayim is the bechinas yira shalem — complete awe — bechinas yirei boshes (G-d-fearing and shame), for awe is shame as is known. Therefore there, in Yerushalayim, one must bring the fruit at the beginning of their rectification — for there one merits to eat them with busha, the essential rectification. There one merits the bechinas shefilus, for there in Yerushalayim is the Bais HaMikdash, where the Even Shasiya is — the foundation point of the world — and this point is the bechinas ayin from which everything flows. This point is the Bais HaMikdash, which is the bechinas mochin, as explained in the above teaching. For through the mochin — bechinas beirurei Torah — one merits this point of ayin, as above. Therefore there in the Bais HaMikdash and Yerushalayim is the essential rectification of holy eating — through busha — so that through the eating done there one merits eternal life, bechinas shefilus, bechinas ayin, the bechinas Even Shasiya from which the world was founded. This is "Rock dwells and lodges, from there he digs food" (Iyov 39:28) — which Rabbaynu of blessed memory explains in the above teaching regarding Torah illuminations — the sela being the bechinas Even Shasiya as Rashi explains — and through the bechinas Even Shasiya, bechinas shefilus, bechinas ayin, one merits through Torah illuminations (bechinas be'er and sela). This is where the rectification of holy eating flows from — "from there he digs food" — eating with shame, the essential rectification. See there carefully in the above teaching and reflect very carefully. This is the bechinas of Shabbos eating, which is exceedingly precious — for Shabbos is the bechinas busha and teshuva, and therefore on it the eating is of great holiness, and one merits through it eternal life of the World to Come, as above. Therefore the essential oneg Shabbos is the Shabbos eating — for on Shabbos one must specifically eat, since through Shabbos eating specifically one merits eternal life, as above. For Shabbos is the bechinas World to Come, bechinas "those who taste it merit life", as explained there. Through Shabbos eating true life — eternal life of the World to Come, bechinas shefilus — is added. Understand well. Blessed be Hashem forever, amen v'amen.