כלאי בהמה ג

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. 11

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. 12

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. 13

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. 14

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. 15

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. 16

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. 17

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. 18

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 alay — "Shabbos protected him", as the Holy Zohar states. 19

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. 20

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. 21

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. 22

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. 23

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. 24

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. 25

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. 26

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. 27

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. 28

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. 29