מאבד ממון חבירו ומוסר א

And therefore, when Hashem Yisbarach wished to send an angel and give him authority to lead Yisroel, He warned Yisroel to be very careful not to err, chas v'shalom, through this, as above. And this is what is written there: "Hinai Anochi sholai'ach mal'ach l'fanecha...hishamer mipanav...al tamer bo" ["Behold, I am sending an angel before you...be careful of him...do not rebel against him"] (Sh'mos 23:20–21). And Chazal expounded: "al t'mireni bo" — "do not exchange Me for him." For you must be careful — since authority was given to him — that you should not err, chas v'shalom, into heresy, as Acher erred. "For My Name is within him" — for in truth he has no authority on his own, chas v'shalom, at all. Rather, everything he does is by My authority and My mission, "for My Name is within him," as above.

It turns out that the more authority chains down — even in holiness, even to holy angels — nevertheless, from this their hold chains down, chas v'shalom, as above. And therefore before the K'dushah [in the prayer service], the angels gather their authorities together so that they can be included in Echad, which is the ultimate holiness, as above. And this is what is written: "V'nosnim b'ahavah r'shus zeh lazeh l'hakdish l'Yotzram...K'dushah kulam k'echad onim" etc. ["And they lovingly give permission, one to another, to sanctify their Creator...the K'dushah — they all respond as one"] etc. For through all their authorities being gathered together and the many authorities being nullified, through this all the chitzonim and all the fallen yiros are nullified. For no destroyer has any authority, since all the authorities are included in Echad. And then the yirah ascends to its root, which is da'as, which is the aspect of kodesh. And therefore, when they give permission one to another and are included together in Echad as above, then "they all respond as one and say b'yirah — Kadosh" — "b'yirah" [with fear/awe] specifically, for then the yirah is in its completeness and is included in kodesh, which is the da'as, which is the root of the yirah, as above.

And this is the aspect of the taking of permission before the Kiddush, for then the fallen yirah ascends. Therefore all the authorities must be gathered together, through which all the fallen yiros are nullified, as above. And through this the yirah ascends to its root, to the aspect of kodesh, which is the da'as. This is the aspect of the Kiddush, as above.

And this is the aspect of the three times "Elokim" and three times "sh'vi'i" ["seventh"] that are said in the Kiddush. This is the aspect of the three aforementioned aspects, which are the main k'dushas Shabbos that is drawn through the Kiddush — namely, yirah, mishpat, and da'as. For the yirah ascends through the mishpat to the da'as — these are three aspects, which are the aspect of three times sh'vi'i and three times Elokim in the Kiddush. For it is stated in the kavanos that the three times sh'vi'i and Elokim as above correspond to the three ascents of the malchus, which ascends through Netzach-Hod-Y'sod, and through Chesed-G'vurah-Tiferes, and through Chochmah-Binah-Da'as, which is called kodesh — see there.

And these are the three aforementioned aspects. For malchus is the aspect of yirah, as above. And at first, during the weekdays, when the fallen yiros prevailed, then the sparks of malchus were among the chitzonim. And now all the holinesses that were clothed in the fallen yiros ascend and are included in the holy yirah, which is the malchus of k'dushah. And at first, when the yirah is included in k'dushah, it is in the aspect of Netzach-Hod-Y'sod, which is the aspect of raglim [feet/legs], for there is the place of yirah and malchus — called eretz [earth], as is explained in the aforementioned Torah. And eretz is the aspect of raglim, in the aspect of "v'ha'aretz hadom raglai" ["and the earth is My footstool"] (Y'shayah 66:1), the aspect of Netzach-Hod-Y'sod as above.

And the main elevation of the yirah is through mishpat, which is the aspect of yadayim [hands], the aspect of "to'chaiz b'mishpat yadi," the aspect of the amuda d'emtza'isa, the aspect of Chesed-G'vurah-Tiferes. And this is the aspect of the ascent of malchus through Chesed-G'vurah-Tiferes. And through the mishpat, the yirah ascends to its uppermost root, which is the yirah ila'ah [supernal fear], whose root is in da'as, which is the aspect of kodesh. And then the malchus, which is the yirah, ascends and is included in Chochmah-Binah-Da'as, which is its root.

And therefore in the t'filah as well, a threefold K'dushah is recited, and the main [emphasis] is through the yirah, as above, as it is written, "V'nosnim r'shus...onim v'omrim b'yirah — Kadosh, Kadosh, Kadosh." For through the elevation of the yirah, the K'dushah is threefold in the three aforementioned aspects.