חובל בחבירו א

And this is the aspect of the wine of Kiddush at the onset of Shabbos and Yom Tov. For during all the six weekdays one must engage in the work and building of the aforementioned Haichal HaKodesh — meaning to clarify clarifications, to draw near and elevate souls and nitzutzos from the depths of the k'lipos to Hashem Yisbarach, as is explained there in the aforementioned Torah on the pasuk "Es Shabsosai tishmoru" — see there that during the weekdays the Sh'chinah clarifies clarifications, etc. And therefore during all the weekdays one must arouse each day the aforementioned fire of the mishpat to eliminate and burn the aforementioned evil, as above. But on Shabbos the Sh'chinah rests and does not clarify clarifications, for then is the aspect of the nullification of evil.

And therefore at the onset of Shabbos, when all the souls and nitzutzos that were clarified during all the weekdays ascend, then one makes Kiddush over wine — which is the aspect of the aforementioned fire of the mishpat. Meaning, then one merits through the fire of the mishpat of the weekdays that now the heart is inflamed with shahlhuvin dirhimusah [flames of love], which is the aspect of wine in k'dushah — through which the heart is warmed and inflamed toward Hashem Yisbarach with great arousal and d'vaikus [clinging], in the aspect of: "Nazkirah dodecha miyayin, maisharim ahavucha" ["We will recall Your love more than wine; the upright love You"] (Shir HaShirim 1:4). "Maisharim" specifically — the aspect of ahavas mishor [straightforward love] without any crookedness, as Rashi explains there. In the aspect of: "V'chikech k'yayin hatov holaich l'dodi l'maisharim" ["And your palate is like the finest wine, going to my Beloved in straightness"] (Shir HaShirim 7:10) — this is the aspect of mishpat, as it is written: "Ki sishpot amim mishor" ["For You judge the peoples with straightness"] (T'hillim 67:5). And it is written: "V'Hu yishpot taivel b'tzedek ul'umim b'maisharim" ["And He will judge the world with righteousness and the nations with straightness"] (T'hillim 98:9). And it is written: "Atah konanta maisharim, mishpat utz'dakah b'Yaakov" ["You have established straightness, justice and righteousness in Yaakov"] (T'hillim 99:4).

For during the weekday, when there is a hold of evil, then the evil intensifies each time to make the heart crooked, chas v'shalom, with many kinds of crookedness — to turn [the heart] away from Hashem Yisbarach, chas v'shalom. And then one needs great effort to eliminate and nullify the evil surrounding the heart, which is the crookedness of the heart. And the main elimination and nullification of this is through the aforementioned fire of the mishpat — meaning through hisbod'dus, as above. And then one merits on Shabbos — when there is the aspect of the nullification of evil, when the heart is completely straightened from its crookedness — that one no longer needs to fight with the evil to eliminate it. Rather, one merits that from the aforementioned fire of the mishpat one merits warmth and ardor of the heart of k'dushah toward Hashem Yisbarach — which is the aspect of the cup of wine of Kiddush, through which one receives the k'dushah of Shabbos, which is the main completion of the tikkun of the mishpat that is called maisharim, as above. In the aspect of "maisharim ahavucha," in the aspect of "holaich l'dodi l'maisharim," as above.

And this is the aspect of the great simchah [joy] that is aroused through the wine of k'dushah, in the aspect of "v'yayin y'samach l'vav" ["and wine gladdens the heart"] (T'hillim 104:15). For this is the main simchah — that the fire of the mishpat intensifies until it burns all the evil surrounding the heart, until all the souls draw near to Hashem Yisbarach, which is the main element of His kavod [glory], as is explained there, in the aspect of: "Sapru vagoyim es k'vodo" ["Declare His glory among the nations"] (T'hillim 96:3). And then the simchah grows without measure, for this is the main element of His simchah and His delight, Yisbarach, in the aspect of: "Y'hi ch'vod Hashem l'olam, yismach Hashem b'ma'asav" ["Let the glory of Hashem endure forever; let Hashem rejoice in His works"] (T'hillim 104:31). And likewise it is explained in all the psalms that are said at the onset of Shabbos — when all the souls and nitzutzos that were clarified during the weekdays ascend — that they all speak of the magnification of His kavod, Yisbarach, through this, and of the greatness of the simchah that is drawn through this. As it is written: "Yism'chu hashamayim v'sagail ha'aretz, v'yomru vagoyim Hashem malach" ["The heavens will rejoice and the earth will be glad, and they will say among the nations: Hashem reigns"] (T'hillim 96:11/Divrai HaYamim I 16:31) — meaning when even the nations, the aspect of the distant ones, say "Hashem malach," then the simchah is very great, in the aspect of "yism'chu hashamayim," etc. And this is the aspect of: "Yism'chu virannu l'umim ki sishpot amim mishor" ["The nations will be glad and sing for joy, for You judge the peoples with straightness"] (T'hillim 67:5). Go out and look and you will find that all the psalms said at the onset of Shabbos speak of the greatness of Hashem Yisbarach and His great kavod that will be revealed in the future, on the day that is entirely Shabbos, at the time of the completion of the birur — when all the nations and all the distant ones will know His greatness and kavod. And then the simchah will be exceedingly great, in the aspect of: "Hashem malach tagail ha'aretz" ["Hashem reigns, the earth will be glad"] (T'hillim 97:1), in the aspect of: "Oz v'chedvah bimkomo, havu laHashem mishp'chos amim" ["Strength and joy are in His place; ascribe to Hashem, families of peoples"] (Divrai HaYamim I 16:27-28). And juxtaposed to this pasuk is: "Sapru vagoyim k'vodo" — in one psalm, for this psalm "Shiru laHashem" speaks of this most of all. And likewise all the psalms [of Shabbos eve], for this is the main simchah — when the distant souls draw near to Hashem Yisbarach. And therefore this is said at the onset of Shabbos, when all the souls and nitzutzos that were clarified during the weekdays ascend to Hashem Yisbarach. And then one merits a kos y'shu'os, the aspect of the joyous wine, which is the ardor of the heart toward Hashem Yisbarach, as above — and this is the aspect of the cup of wine of Kiddush through which one receives Shabbos, as above.