Shabbos — Part 2 (Entries 46–90)

46. Shabbos and the tzaddik are the aspect of the two witnesses [ terin sahadim ] brought in the holy Zohar — which are Shabbos and circumcision [ mila ]. For the essential aspect of mila — the repair of the covenant — is what the truly true tzaddik merits to. And through these two witnesses — each one according to the degree they hold onto them — will never fall in any manner whatsoever. For there is no darkness and no shadow of death that can conceal the light of the holiness of these two witnesses — the holiness of Shabbos and the truly true tzaddik — who is also called Shabbos as mentioned. For the holiness of Shabbos is fixed and enduring — for it is the aspect of His blessed unity — which can descend even into all the impure and lowly places — and no blemish can attach to it at all. The aspect of "And I will pass through the land of Egypt" — I and not an angel — as is known. (ibid., os 6)

47. The person was created to recognize and know Him — blessed be He. And this is impossible except through the service of Torah and commandments. But one who blemished in this — whereby the da'as departed according to the degree of the blemish — and there would have been no way to repair it at all — for according to strict justice teshuva would not have helped — as has been brought. But Hashem had compassion on His world and provided the cure before the wound — and in His love and compassion He gave us Shabbos — which is an exceedingly high and concealed holiness into which no blemish reaches. For Shabbos is fixed and enduring and its holiness does not depend on Israel sanctifying it — as our Sages said. For this holiness of Shabbos is the exceedingly exceedingly supernal and concealed holiness — about which it is said: "if you are righteous what do you give Him — and if you sin what do you do to Him." And this is the aspect of the holiness of teshuva that preceded the world — for Shabbos is the aspect of teshuva — as mentioned above. That is: even when all the holinesses depart from the person according to their sins and blemishes — nonetheless the aspect of the holiness of Shabbos — which is the root of the aspect of the holiness of teshuva — is fixed and enduring even then. And through this one always has the power to return to Hashem. And therefore Shabbos is called: "a good gift I have in My treasury" — for the holiness of Shabbos is more hidden and concealed than the holiness of all the commandments — for no blemish can touch it — for it is the aspect of a holiness that is fixed and enduring forever — the aspect of teshuva — the aspect of the day that is entirely Shabbos. Through this holiness one can repair everything — as our Sages said: "Whoever guards Shabbos according to its law — all their sins are forgiven — and even one who worshiped idols like the generation of Enosh — all is forgiven." And this is the essential reward of Shabbos which is not available to be revealed — as our Sages said. That is: through the observance of Shabbos every single person can merit to teshuva and to the day that is entirely Shabbos — even if they blemished greatly as mentioned. But this secret — which is the aspect of the reward of Shabbos — is very hidden and sealed. And no one knows it in completeness except the truly true tzaddik — who is the aspect of Moshe — who is the aspect of Shabbos of all days as mentioned. And therefore the essential holiness of Shabbos — the essential teshuva — it is impossible to merit except through him. For this is the aspect of what Hashem said to Moshe: "A good gift I have in My treasury and Shabbos is its name — go and inform them." For only Moshe — the aspect of the truly true tzaddik — can inform us and implant in our hearts the holiness of Shabbos which is the aspect of teshuva — so that we truly know and it is firmly fixed in our hearts in truth — that one can always return to Hashem from wherever one is. The aspect of "if I ascend to the heavens You are there — and if I make my bed in the depths — behold You." For since the tzaddik merited even in this world to the aspect of the day that is entirely Shabbos — entirely teshuva — and is in teshuva all their days — for they merit at every moment to attain more of the greatness of the Creator — and through this they do teshuva always upon their first attainment. And every time they attain His greatness more — they attain the greatness of His compassion and lovingkindness more — and through this they can implant in the heart of all who are very distant that they should strengthen themselves from where they are to return to Hashem however they are. And this is the aspect of informing the holiness of Shabbos to all of Israel — namely the aspect of the reward of Shabbos which is the day that is entirely Shabbos — that there is always hope for everyone all the days of their life to return to Hashem however things have passed upon them until now — for to His blessed greatness there is no end. (ibid., os 3, 7, 9)

48. Even though the holiness of Shabbos is fixed and enduring from Hashem Himself — and no blemish touches there — as mentioned above — even so Israel must receive Shabbos and guard it. For the holiness of Shabbos is not drawn into this world except through Israel — for the congregation of Israel [ Kneses Yisrael ] is the partner of Shabbos. And in every single Israelite the holiness of Shabbos depends. And therefore in truth saving one Israelite life overrides Shabbos. And likewise also in the matter of teshuva — which is drawn from the aspect of the holiness of Shabbos — which is an exceedingly high and concealed holiness — through which there is always hope to return to Hashem. And Hashem Himself engages with each person and extends a hand to bring them back in teshuva even from wherever they are. The aspect of "You bring man back to the point of being crushed" — to the very lowest point of the soul — even so Hashem engages with them to illuminate to them the holiness of Shabbos and return them in teshuva . But even so — Hashem cannot return on Israel's behalf — for it is necessary that Israel arouse themselves from below and return to Him. The aspect of "and He said: return O children of men." For even though the essential of teshuva comes from Him — even so some arousal from below is needed. And this is the aspect of Israel needing to guard Shabbos as mentioned. (ibid., os 12, 13)

49. For this reason people travel to tzaddikim for Shabbos — for every tzaddik is the aspect of Moshe. And the essential secret of the holiness of Shabbos — which is the aspect of teshuva — is only known and revealed through the aspect of Moshe — as mentioned. (ibid.)

50. The essential repair of teshuva — which is the aspect of Shabbos as mentioned — is in the aspect of "they say to him: wait" [ omrim lo hamtein ] — as explained in the main text. And therefore on Shabbos it is forbidden to take large strides — for the completeness of teshuva — the aspect of Shabbos — is in the aspect of deliberateness [ metinius ] — the aspect of the above-mentioned "wait." And it is impossible to take large strides. And therefore it is forbidden on Shabbos to travel on long journeys — but only two thousand cubits of the Shabbos boundary [ tchum Shabbos ]. For all the path and walking of Shabbos is only in the aspect of the paths of teshuva that are completed on Shabbos. And every teshuva is the aspect of alef — and since one must do teshuva upon teshuva — therefore it is the aspect of two thousands [ alpayim ]. (ibid., os 19)

51. All the labors of the six weekdays are the aspect of clarifications [ birurim ] — to clarify the holiness from outside to inside — which is the aspect of the carrying out and bringing in between the public domain and the private domain [ reshus harabim and reshus hayachid ]. And the going out from the inside to the outside is also essential for the bringing in — as is understood physically — and likewise spiritually. For the essential service is in the aspect of going in and going out [ ayeil v'nafik ] — and the going-out aspect is also for the sake of the going-in aspect — in order to clarify sparks from there as well. For it is only for this that the person comes to this world — for the sake of trial and free choice. And therefore one is compelled to go out as well — to engage in external works and bodily needs — where the essential trial is. And when one succeeds — one clarifies sparks from there and brings them inside to holiness. It is found that all the affairs of the world are included in the labor of carrying from domain to domain. And on Shabbos there is no clarification — to the contrary — all the clarifications that were clarified on the weekdays rise to their rest on the holy Shabbos. For then it is only the aspect of peaceful rest and quietude — for then the path of teshuva — which is the aspect of going in and going out — is completed at its root. Until all the labors are then forbidden. And since they are all included in the aspect of carrying from domain to domain — therefore the compiler of tractate Shabbos began with the labor of carrying. And this is the aspect of "two that are four outside and inside" — the aspect of going in and going out — which is the aspect of "the poor man standing outside and the householder inside." Even so — in each aspect there is the aspect of going in and going out — see the main text. (ibid., os 29, 30)

52. The essential sustaining of the holiness of Israel is through Shabbos — and therefore in all that passes upon the person one must always remember Shabbos — particularly in the matter of livelihood. For one must sanctify all labors and commerce with the holiness of Shabbos — and remember well that the essential blessing of livelihood comes from Shabbos — "from it all six days are blessed." And likewise when thoughts pursue one greatly — one must stand oneself by Shabbos — which is the aspect of rest and repose even in thought — and nullify oneself in the aspect of the holiness of Shabbos — and draw one's thought into the Torah that was given on Shabbos — from which all new Torah teachings are drawn. And likewise in the matter of jealousy and hatred and dispute between one person and another — and between husband and wife — which is very common and harms the person greatly as is known — one must remember oneself in the holiness of Shabbos which is peace — the aspect of Shabbos Shalom. And likewise in all that passes upon the person every single day — one must flee in one's thought to the holiness of Shabbos. And all of this is through the power of the tzaddikim who inform us of the holiness of Shabbos — as mentioned. (ibid., os 41, 42)

53. All speech flows from Shabbos — which is the aspect of silence — which is the root of speech. And this is the aspect of "and Hashem spoke" — specifically on Shabbos. (ibid.)

54. Through Shabbos one merits that all the constraints [ metzarim ] of holiness be nullified — through which all the destructions both general and particular — as it is said: "all her pursuers overtook her between the straits." For one who holds onto the power of the holiness of Shabbos — which is the aspect of the power of the holiness of the tzaddik who is the aspect of Shabbos as mentioned — then no constraint can distance them from Hashem. For from all of them one will return to Hashem — for one merits the completeness of the paths of teshuva — which are the aspect of "expert in entering — expert in departing" — the aspect of "if I ascend to the heavens You are there — and if I make my bed in the depths — behold You." And this is the aspect of the inheritance without borders [ nachala bli metzarim ] that one merits through the holiness of Shabbos. (ibid.)

55. The double-loaf [ lechem mishne ] of Shabbos is the aspect of teshuva upon teshuva — wherein the great tzaddikim merit to do teshuva at every moment upon their first attainment — and from them all of Israel receive the paths of teshuva — even the most inferior of the inferior. This is the aspect of the holiness of Shabbos received from the great tzaddikim who are the aspect of Moshe — the aspect of Shabbos of all days. And through this we too merit to the aspect of teshuva upon teshuva according to our own level — namely to do at every moment an additional teshuva beyond our first teshuva which was not yet pure in completeness — with a pure heart — without any other intention. And this is called teshuva upon teshuva only in the borrowed sense [ b'shem hamushaal ] — for in truth all these teshuvas that we do until we merit to complete and truly pure teshuva — all of this is really only one teshuva . But even so this too is called by the name of teshuva upon teshuva — for even the beginning of the teshuva — which certainly was not complete — even so this too is already called teshuva before Him — for He is a lovingkindness-desirer. (ibid., os 50)

56. At the entry of Shabbos the lower point [ nekuda tachtona ] shines — which is in the aspect of eradicating the seed of Amalek — as mentioned in os 44. And therefore one sanctifies over wine [ Kiddush ] at that time — for Amalek is the aspect of the turbidity of the blood [ achirus hadamim ] — which is the aspect of sadness — from which all the desires flow — and in particular the blemish of the covenant. And on weekdays it is difficult to subdue it through wine — for most people do not merit to the aspect of wine that gladdens [ yayin hamesameiach ]. And then to the contrary — if one did not merit — it bewilders. And through wine that is not in holiness the bad blood intensifies further — the aspect of "do not look upon wine when it reddens" — which is the aspect of the intensification of the blood in the left chamber — where the kelipa of Amalek holds. And therefore one must be very careful about drinking wine especially on weekdays. But at the entry of Shabbos — when the kelipa of Amalek is subdued — then the wine is in holiness — the aspect of wine that gladdens. And then specifically through the Kiddush over wine holiness is drawn upon all the souls and sparks that were clarified on the weekdays — that rise to their rest at the entry of Shabbos. For the essential of their ascent to holiness is through the joy and song recited over the wine — which is the aspect of wine that gladdens. And then through the wine holiness is also drawn upon the blood — and then one blazes through the seething of the heart's blood toward Hashem as is fitting — with flames of G-d's fire. And therefore on Purim — when the essential eradication of Amalek's seed occurs — it is a great mitzva to become intoxicated with wine — for then the wine is in the aspect of wine that gladdens — through which the kelipa of Amalek is even more subdued — for the essential of its subduing is through joy. (ibid., os 68)

57. The eating of Shabbos is very precious — and it is entirely divinity — entirely holiness — as explained elsewhere. For through the eating of Shabbos one connects body and soul in holiness — for the essential connection — which is the person's vitality — is through eating. And body and soul are the aspect of the upper point and the lower point — which is the aspect of the completeness of the paths of teshuva as mentioned — flowing through the Shabbos meal. And this is the secret of the eruv techumin and the eruv chatzeiros — as explained in the main text. (ibid., os 67, 72, 74; see also Achila, os 69)

58. Shabbos is the aspect of the drawing of life into the Kingship [ Malchus ] through the Torah. And this is the aspect of "delight" [ oneg ] — whose initials spell: Eden — River — Garden. (ibid.)

59. All journeys are on account of the blemish of faith [ emuna ] — and Shabbos is the aspect of faith. And therefore it is forbidden on Shabbos to travel and to carry. And this is the aspect of the Shabbos meal — for the essential repair of eating is through faith — the aspect of "and tend faith." As explained elsewhere. Therefore on Shabbos — which is the aspect of the revelation of faith — it is a mitzva to eat — for then the eating is in holiness through the revelation of faith. And therefore the Shabbos meals are called "meals of the faithful" [ se'udtei dimheimnusa ]. (ibid., Halacha 3)

60. Shabbos is the aspect of the revelation of da'as — for the essential illumination of da'as is on Shabbos as has been brought. And the essential of compassion [ rachamim ] depends on da'as — and therefore then all judgments are subdued and the Holy Ancient One [ Atika Kadisha ] reveals His will — which is the aspect of the compassion of the Ancient One [ rachamei d'Atika ] — the aspect of the will of wills [ ra'ava d'ra'avin ] — which is the aspect of great compassion in which there is no contraction whatsoever and no hold of judgment at all. And this is the aspect of the inheritance without borders that one merits through the delight of Shabbos. And then we merit that Hashem hands over the compassion to us — namely that the compassion should also accord with the extent of our mind's attainment — as we wish that Hashem have mercy on us. And there is no concern that perhaps through this a lack and harm will come in another matter worse than it — for since this compassion has no contraction at all — therefore when Hashem has mercy on us with this compassion He benefits us in all aspects and matters — for from Him nothing is too wondrous. And this is the aspect of what our Sages said: "Whoever delights in Shabbos is given all the desires of their heart — as it is said: 'delight in Hashem and He will give you the desires of your heart'" — that is: the compassion is handed over to us — to fulfill thereby literally all the desires of our heart for good. (ibid.; see also Yisurin v'Yeshua, os 10)

61. On Shabbos Israel receive back the two crowns with which they were crowned at Horev — as brought in the Kavanos — and this is the aspect of the additional Shabbos [ tosefes Shabbos ]. And this is the aspect of the joy of Shabbos — the aspect of "and everlasting joy upon their heads" — said of the above-mentioned crowns — as our Sages said. And through this joy one merits holy boldness [ azus dikdusha ] — the aspect of "for the joy of Hashem is your strength." And through this the boldness of the Sitra Achra is broken — which is the bodily boldness of desires. And therefore then it is a great mitzva to multiply in the pleasures of Shabbos — eating and drinking and so on — for then the bodily pleasures are in great holiness — since the bodily boldness of the Sitra Achra is nullified. And then the pleasures are also good for the soul — which can return to its level through the bodily pleasures. And this is the aspect of the delight of Shabbos — for then the eating is in the aspect of "the righteous eats to the satisfaction of his soul." And therefore the essential time of marital union is on Friday night — for the essential thing that the bodily boldness must be broken is in this desire. And on Shabbos one merits to holy boldness — which is the aspect of holy shame of face [ boshes panim dikdusha ] — which is the essential holiness of the marital union — that it be with awe and fear and shame of face — as explained in the holy Zohar. And through the above-mentioned holy boldness one merits to receive illumination from the seven shepherds [ shiva ro'im ] and to complete the faith. And this is also the aspect of the holiness of Shabbos itself — wherein the essential revelation of faith in the renewal of the world. And through the faith the eating is repaired — the aspect of "and tend faith" as mentioned. And this is also the aspect of the holiness of Shabbos eating. And the repair of faith is the aspect of the seal of the hands [ chosam hayadayim ] — and through this the seal of the feet [ chosam haraglayim ] is automatically guarded and repaired. And therefore on Shabbos there is no carrying or traveling at all — for all the traveling and carrying on the weekdays comes only from the blemish of the seal of the feet — which was blemished through the blemish of the seal of the hands — which is the aspect of the blemish of faith. And on Shabbos both above-mentioned seals are repaired — and therefore there is no traveling or carrying in it. And this is the aspect of the prohibition of techumin on Shabbos — for then the "seal" [ chosam ] — which has the same letters as "boundary" [ tchum ] — is repaired. And therefore the Shabbos boundary is two thousand cubits — corresponding to the two above-mentioned crowns — which are the aspect of two thousand lights — as explained in the main text. (ibid., Halacha 4)

62. The essential revelation of the counsels [ eitzos ] — through which faith grew to completeness — is through drawing the spirituality of divinity into contractions — as explained in the main text. And all of Creation that Hashem created in the six days of action — all was the aspect of drawing the spirituality of divinity into contractions — until through this everything was created. But then there was not yet the person through whom there would be arousal from below — therefore everything was created lacking repair. For the essential completion of the repair of Creation is mainly through the person — for whose sake everything was created — and he must draw the spirituality of divinity into contractions through Torah and service. And through this he will renew and repair all of Creation in completeness. For Hashem gave power to the person to renew creations. And even in physicality this is seen — for when wheat is made into bread — and likewise from wool or flax wondrous garments — and likewise other vessels the person makes through their wisdom — these are literally like new creations. And all this flows at its root because Hashem gave power and wisdom to the person to draw the spirituality of divinity into contractions — from which all of Creation came. And therefore truly there is power in the tzaddikim to create worlds and new heavens and earth — as explained in the holy Zohar. And one who merits to direct all their thought and wisdom and da'as to draw the spirituality of divinity into contractions — then truly repairs all the particulars of Creation easily without any toil and labor at all. And their livelihood too comes easily — only through drawing the spirituality of divinity into contractions. And truly had primordial Adam not sinned — all the world would have truly been repaired immediately — as is known. Only through his sin and the sins of the generations the world was corrupted. And from there the thirty-nine labors were drawn — which are the aspect of "in the sweat of your brow you shall eat bread." For all the thirty-nine labors are the aspect of the contractions that the person repairs through their wisdom that Hashem gave them — in order to complete and repair through this all the particulars of Creation. And therefore we derive the thirty-nine labors from the Sanctuary — where all the labors were in order to draw the spirituality of His divinity into these contractions — as it is said: "and I will dwell in their midst." And all who blemish in this — G-d forbid — then fall to the thirty-nine physical labors of this world that were corrupted through the Serpent's pollution. And then great toil is needed for livelihood — and all of that and even so maybe. For when one does not draw the spirituality of divinity into contractions — from which the root of livelihood flows as mentioned — then it is the opposite: not only does one not merit to draw through their livelihood the above-mentioned revelation of counsels — to the contrary — one needs many counsels and schemes for how to draw their livelihood. And from there flow all the toils and works and journeys and wanderings needed for the most part on account of the lack of livelihood — which is through the lack of counsel — not knowing the complete counsel by which to trade and profit and earn a livelihood easily. And the essential repair for all of this is Shabbos — for Shabbos protects primordial Adam. For on Shabbos all the worlds ascend above their level — and every contraction of every world and every level — all expands and rises to great heights — for on Shabbos His divinity is revealed as a foretaste of the World to Come — as His divinity will be revealed in the future without the contractions of now — as it is said: "your Teacher will no longer be covered." And therefore then it is only rest and tranquility — and there is no creation and no labor in it. And then the feet rise — which are the aspect of the counsels — from the hold of the kelippos — the aspect of "if you return your foot from Shabbos." And therefore then faith is completed — and therefore on Shabbos there is no carrying or traveling. (ibid., Halacha 5, os 11, 12; see also Tiltul v'Nesi'a, os 7)

63. The eating of Shabbos is very precious — for through it one merits to polish the soul — the aspect of "the righteous eats to the satisfaction of his soul." (ibid.)

64. On Shabbos the worlds ascend in wondrous ascents without any arousal from below through the deeds of those below — only through the power of the holiness of Shabbos itself. And then the inner union itself is also accomplished without arousal from below — for then the holiness itself flows from the aspect of the ultimate purpose of repair that will be in the future — through the light drawn from the aspect of Atik . But even so — not everyone merits to receive this illumination even on Shabbos — except one who labored on the eve of Shabbos — "one who labored on the eve of Shabbos shall eat on Shabbos." For even then each person receives the light according to what they prepared themselves in the six weekdays — and likewise merits the additional Shabbos [ tosefes Shabbos ] — that is: receives from this holy light that flows on Shabbos from above without arousal from below. But even so — every single Israelite — as long as the name of Israel is called upon them and they have some portion in the holiness of Israel — an illumination from the holiness of Shabbos flows upon them. Through which they have power wherever they are to remember Hashem and return to Him if they wish to draw this illumination upon themselves. And therefore one must come to the tzaddikim for Shabbos — in order to receive through them the holiness of the additional Shabbos — for they merit to this in greater measure on account of their holy preparations for it. (ibid., os 17)

65. The difference between Shabbos and weekday — for on the weekday no illumination flows in a fixed manner from above of itself — only an illumination from the outer union [ yichud hachitzon ]. And then even when one merits to draw this light upon oneself — one does not yet know from it a counsel of how to recognize the Creator and fulfill the Torah in completeness. But on Shabbos — when drawing the light that comes from above — one knows through it wondrous counsels for the service of the Creator. But whether on the weekday or on Shabbos — one must in any case draw the above-mentioned light upon oneself. (ibid.)

66. On Shabbos His blessed divinity is revealed through very fine — pure — and clear spiritual garments and contractions — which are not clothed at all in any labor or weekday works. And this is the aspect of the Shabbos garments [ levushin d'Shabbos ] — which are holy garments — the aspect of "garments worn on weekdays are not worn on Shabbos." For on the weekday — since the Sitra Achra dominates — it is impossible to recognize His blessed divinity except through physical garments — which are the aspect of all these contractions — the totality of the Creation of the six weekdays — from which all the things of Creation came into being: inanimate — vegetable — animal — and speaking. But in the future — when it will be the day that is entirely Shabbos — it is written: "your Teacher will no longer be covered" — and we will then merit to recognize Him face to face without being clothed in these contractions of Creation. And this is the aspect of Shabbos — which is a foretaste of the World to Come — through which an illumination flows from this future aspect. And therefore there is no labor in it — and no walking and carrying on roads — for all of them flow from the aspect of drawing the spirituality of divinity into contractions. For on Shabbos one can receive the drawing of the spirituality of His blessed divinity in fine garments — in the aspect of Shabbos garments — which are not clothed in the contractions of the weekdays — from which all the labors and all the journeys come as mentioned. (ibid., os 25)

67. The holiness of Shabbos at its root flows from the day that is entirely Shabbos — when the Torah of the concealed Ancient One [ Oraisa d'Atika Stima'a ] will be revealed — which is the Torah that our righteous Mashiach will reveal. And the essential excellence of this Torah is that through it we will merit to fulfill this Torah that we have now — for even then not a single point of this Torah will be nullified. Only now — even though this holy Torah is entirely wondrous counsels — and the sages and tzaddikim of every generation labor to reveal new counsels at every moment for how to merit to fulfill the holy counsels of the holy Torah — even so the Sitra Achra intensifies against the counsel itself — until the counsel itself is also difficult to fulfill. But Mashiach will reveal wondrous counsels drawn from the aspect of Atik — which the Sitra Achra will not be able to refute in any way — and through this we will merit to fulfill the Torah in completeness. And therefore Mashiach is called Pele Yo'etz — "Wondrous Counselor." And this is the aspect of the holiness of the holy Shabbos — for on Shabbos this holiness also flows. And this is the secret of the two thousand cubits of the Shabbos boundary — for elef [thousand] has the letters of pele [wonder] — as is known. And the counsels of the new Torah teachings of now are also the aspect of wonder — as it is said: "I thank Your Name for You have done wonder — counsels from afar." But the counsels of the future are the aspect of wonders of wonders. And this is the aspect of the two thousands — the aspect of the two wonders as mentioned. (ibid., os 25, 27)

68. Even though the holiness of Shabbos comes from above without arousal from below — through which all the worlds ascend above their level — even so every person's ascent is according to the place and level they merited at the moment of Shabbos's entry — according to the preparation they prepared and sanctified themselves in the six weekdays. Like for example one who only merited on weekdays to the level of the lowest soul [ nefesh d'nefesh d'Asiya ] — then even on Shabbos — when the additional Shabbos comes upon them and they merit through this to ascend for example to the world of Atzilus — they do not merit even there to receive illumination except from some lower level of Atzilus . And likewise each person according to their level. But the great tzaddik — who merited even on the weekday to the soul of Atzilus — merits on Shabbos to ascend far above Atzilus — for there are worlds that are far far above Atzilus as brought in the writings — and further above and above. And whoever is included in Israel — certainly receives some illumination from the additional Shabbos. But each person receives the additional holiness of Shabbos according to their preparation on weekdays. And therefore now — in our many sins — we do not have the power to receive the additional Shabbos in completeness — in a manner that we merit through this to complete counsels to return to Hashem — except through the power of drawing close to the truly true tzaddikim — who merit to receive the holiness of Shabbos in great completeness — and they draw the holiness of Shabbos upon us as well. And for this reason people travel to the tzaddikim for Shabbos as mentioned. (ibid.)

69. On the weekday — when one needs to receive the healing that comes through the completeness of faith — one must cry out from the depths in order to draw and reveal the deep waters — which are the holy counsels upon which faith grows — through which healing comes. But on Shabbos — then the holy and wondrous counsels flow from above of themselves without crying and outcry — only through the power of the holiness of Shabbos as mentioned. And therefore on Shabbos the essential growth of faith through the above-mentioned counsels occurs — and through this healing comes. And this is what our Sages said: "Shabbos refrains from crying out — and healing is close to come" — namely as mentioned. And therefore at the entry of Shabbos — at the Mincha of the eve of Shabbos — when one must repair and raise the worlds through arousal from below — so that they have the power afterward to receive the additional Shabbos and ascend afterward in wondrous ascents on Shabbos through arousal from above — as explained in the Kavanos . And therefore one recites "Hodu" — Psalm 107 — on the eve of Shabbos at Mincha . For then arousal from below is needed — and therefore one then recites "and they cried out" many times — for then one needs to draw the holy counsels and the repair of faith through crying out. And this is the aspect of "they will give thanks to Hashem for His lovingkindness and His wonders" — namely the revelation of the counsels through the outcries. And the counsels are the aspect of wonders — as mentioned above in os 67. And through this one merits afterward to receive the additional Shabbos — when the counsels flow through the seven voices that flow from above — the aspect of the voices of the Giving of the Torah that came from above. This is the aspect of the seven voices in the Psalm "Give to Hashem" recited at the entry of Shabbos. And this is the aspect of "the voice of Hashem is over the waters" — where Hashem stirs the aspect of His voice as it were — in order to reveal the counsels that are the aspect of "deep waters — counsel in the heart of a person." (ibid., os 32)

70. The essential holiness of Israel is the holiness of the holy Shabbos — which is the general principle of the entire Torah — as our Sages said. For all the holinesses that Israel draw upon themselves through Torah and commandments — all are the aspect of the holiness of Shabbos — as has been brought. And this is the aspect of "remember it from the first day of the week" — namely through all the Torah and commandments performed on all the weekdays — through this one draws upon oneself the holiness of Shabbos — which is the general principle of the holiness of Israel. And therefore one must be very careful in the honor of Shabbos — and receive Shabbos with joy and gladness of heart — and distance all kinds of sadness from oneself on Shabbos — even sadness and worry over one's many sins and transgressions. For even on weekdays one must distance oneself greatly from sadness — particularly when engaging in Torah and commandments — one must then strengthen further to be in great joy — and not take to heart even worries over sins — only to gladden oneself with the little good that still exists in oneself. All the more so on the holy Shabbos — when no sadness or melancholy whatsoever is permitted to be in it. For this is the essential holiness of the holy Shabbos — to rejoice in it with all one's might — for it is a day of joy and gladness in all the worlds — as explained in the holy Zohar. For all the paths and holy counsels through which one can come to joy and gladness — all of them are awakened and shine on Shabbos in great light. Only — even so — the person must draw them upon oneself. But then on Shabbos it is easy to draw upon oneself the paths of joy. And through this one merits to draw the joy of Shabbos even into the weekdays — which is the essential holiness drawn from Shabbos onto the six weekdays — namely the joy of the mitzva — which is the essential — for the essential completeness and elevation of the mitzva is through joy. And the essential joy flows from Shabbos onto the weekdays. (ibid., Halacha 6, os 1)

71. The weekday is the aspect of a servant — where the hold of sadness lies. Therefore even the commandments performed then have in them the hold of sadness — and from the great intensification of the darkness of sadness — great and mighty effort is needed to clarify the good from the commandments — namely to remind oneself of the good points in oneself and gladden one's soul — to remind oneself: "have I not after all done a mitzva?" And even if it is as it is — at any rate there are good points in it — and one good point of even the lightest commandment of the lightest person — the whole world is not worthy of it. But from the great darkness of the weekdays — the intensification of the sadness — it is then very difficult to remind oneself of all this and revive and gladden oneself. And from this the Adversary sometimes wishes to cast one down completely in one's mind — until it seems to one as if all hope is lost — G-d forbid. And from the great darkness it is very difficult to remind oneself of the good points within oneself. Therefore one must always draw upon oneself the holiness and joy of Shabbos. And through this one draws upon oneself this holy path — to seek and find the good points within oneself and one's fellow — in order to revive and gladden one's soul — so that one remains in one's place and does not go outside the boundary and domain of holiness entirely — G-d forbid. For the essential of this path shines in completeness on the holy Shabbos — and likewise through the truly true tzaddik who is the aspect of Shabbos as mentioned. For then the dominion of the Sitra Achra and the external forces is nullified — and all the sadness and melancholies are nullified — which are the aspect of the intensification of judgment — the aspect of "all lords of wrath and masters of judgment — all flee and depart from there — and all freedom and all gladness are found." For on Shabbos the ways of Hashem and His great kindnesses and abundant compassions are revealed — without measure. For His way is to not look at the evil of the person — but to look at the good in them — as it is said: "If I had seen iniquity in my heart — Hashem would not hear — but truly G-d did hear." And it is written: "He has not seen iniquity in Yaakov." And therefore on Shabbos all the commandments of Israel begin to walk and glorify themselves before Hashem — for the hold of the kelippos — which are the sadness that clings to the feet of the mitzva — is nullified from them. And then the preciousness of the holiness of all the good points of the commandments is revealed — until they walk and glorify themselves before Hashem and make a cleared path for all — so that every person can draw close to Hashem — since the Sitra Achra and kelippos cannot then conceal and hide the good through the abundance of evil and cast one into sadness — G-d forbid. For then only the good shines — which are the good points in the commandments — and through this the evil and sadness fall entirely. And from Shabbos one must draw the holiness and joy onto all the weekdays — that is: through the power of the holiness of Shabbos — and through the power of the holiness of the tzaddik who is also called Shabbos — we merit even on all the weekdays to go in this holy path — to banish sadness and to revive our souls always through the good points found in us. Which is the aspect of the path of "I will sing praises to my G-d while I still exist" [ azamra l'Elokai b'odi ] — as explained in the main text. (ibid., os 2)

72. On Shabbos all the souls and all the worlds ascend higher and higher until the aspect of "where is the place of His glory" — which is the aspect of the Crown [ Keser ] — the aspect of the will of wills — as is known. And likewise the truly true tzaddikim ascend at every moment from level to level — until they merit to the ultimate ascent — which is the aspect of " aiyeh " [where] — the supernal Crown — the aspect of the sealed primordial utterance [ ma'amar satum d'Bereishis ]. And therefore through the power of the holiness of Shabbos — and likewise through the power of the holiness of the truly true tzaddikim who are also the aspect of Shabbos — through this one can revive all those who have fallen to impure places. For even from there they can ascend to the ultimate ascent — through not despairing even there — and seeking and searching even from there for "where is the place of His glory" — where then is a counsel to return to Hashem. And through this one can merit that their descent turns into a great ascent — as explained in the main text. (ibid., os 5)

73. The two thousand cubits of the Shabbos boundary are the secret of the two teachings mentioned above — which are the boundary of holiness — through which the person remains all the days of their life within the boundary and domain of holiness (which is the aspect of Shabbos — the general principle of the holiness of Israel) — and does not go outside — G-d forbid. For the path of "I will sing praises" [ azamra ] — namely to seek and find good points in oneself and one's fellow — and to judge everything favorably — through which one truly enters the scale of merit — this path is the aspect of alef — the aspect of "if there is a mediating angel — one advocate among a thousand." That is: if one finds even just one in a thousand as a merit for good — and even in that good itself there is much dross — and there is no true good except one in a thousand — even so through this one can go from the scale of guilt to the scale of merit and return to Hashem — until everything turns to merit — and one merits to the aspect of the thousand lights — which are the secret of the additional Shabbos as explained in the Kavanos . And likewise the second path — that even when one falls into very impure and distant places — one should not despair even there — and seek and search even from there for "where is the place of His glory" — until through the power of the holiness of Shabbos and the power of the tzaddik — one merits thereby to truly ascend to the aspect of " aiyeh " as mentioned. This path is also the aspect of alef — for alef has the letters of pele [wonder]. For the aspect of " aiyeh " — the aspect of the sealed primordial utterance as mentioned — is the secret of the Crown [ Keser ] — which is the aspect of the supernal wonder — as is known. And this is the aspect of the two thousand cubits of the Shabbos boundary — which we derive from the two thousand cubits surrounding the Levite cities. For the Kohanim and Leviim are the aspect of the tzaddikim of the generation and their disciples. And the forty-eight cities of theirs correspond to the forty-eight words in the Shema section — which is the foundation of the holy faith. For the tzaddikim and their disciples labor only to draw and illuminate the completeness of faith in Israel — which is the foundation of all Torah and the general principle of the holiness of Israel. And therefore a thousand cubits of open space [ migrash ] were given to them for each city — which is an empty place — which is the aspect of the teaching of " aiyeh " that revives all those who fall greatly — which is the secret of the empty space [ chalal hapanui ] — as explained in the main text. And it is the aspect of alef — the aspect of pele as mentioned. And one thousand cubits were given to them for fields and vineyards — which is the aspect of the above-mentioned path of " azamra ." For when the good points in Israel are found and they are returned to Hashem through this — this is the aspect of "and they sowed fields and planted vineyards and made fruitful produce." For the good in Israel that the tzaddikim reveal — bears fruit in the supernal field — where the essential work of the tzaddikim is to sow it and plant it — as is known. (ibid., os 6, 7)

74. All the walkings and journeys on roads on the weekdays — all of them are for the sake of clarifications. And all the clarifications that clarify the good from the evil and raise the holy sparks from among the kelippos and the Sitra Achra — this is accomplished through the great tzaddikim and those who attach to them — and the main thing through the two above-mentioned paths. For all the kelippos are included in two kinds — for there are kelippos and Sitra Achra that flow from the aspect of the breaking of the vessels — in which there are many holy sparks. And all the enticements and temptations and confusions and musings that come from there — their repair is through the above-mentioned teaching of " azamra " — namely through seeking and finding the good points — through which one clarifies the good and holiness from the above-mentioned kelippos that draw sustenance from the aspect of the breaking of the vessels — in which there is much good and holy sparks — only a great clarification is needed. And the clarification is accomplished through the above-mentioned. But there are also other kinds of kelippos and Sitra Achra that flow from the aspect of the empty space — where it is impossible to find Him as it were through any intellect — only through faith alone and through seeking and searching — the aspect of "where is the place of His glory" as mentioned. And one upon whom the Sitra Achra intensifies greatly — until confusions and musings come upon them drawn from the aspect of the empty space — there is no remedy except through the path of the aspect of " aiyeh " — namely to seek and search for "where is the place of His glory" as mentioned. And on the weekdays — since the Sitra Achra holds more — therefore the toils and efforts of all the labors and journeys on roads are needed for these clarifications. And on Shabbos there is no clarification — rather all the clarifications of the weekdays are accomplished through the power of the holiness of Shabbos. And likewise the repair of the clarifications of the weekdays is not completed — and they cannot return and ascend to their place in completeness — until Shabbos arrives — when all the clarified holinesses ascend to their rest. And therefore on Shabbos all the labors and journeys on roads are forbidden — for there is no clarification then — for then the root of the holiness of the two above-mentioned paths shines — which is the secret of the two thousand cubits of the Shabbos boundary as mentioned. And it is forbidden to walk on roads on Shabbos — only to stroll within the two thousand cubits — which are the aspect of the two thousands [ alpayim ] — the root of the two above-mentioned teachings. And truly each person — according to how much they are close to the truly true tzaddikim and draw more of the holiness of Shabbos upon themselves — they need not wander themselves on roads as much even on weekdays. For everything is repaired in their home through the power of the holiness of Shabbos — which is the holiness of the tzaddikim who illuminate the two paths and teachings as mentioned. And each person according to their distance — that is how much more toil in labors and wanderings on roads they need. And in this too there are many levels — for some toil in labor or travel a long road but at any rate with proper integrity as fitting for an Israelite — and through this they clarify clarifications as mentioned. But there are those upon whom the evil surrounding the good intensifies — that must be clarified through the labors and roads and commerce — until they corrupt further — G-d forbid. And likewise there are many thousands of levels in the matter of all the above-mentioned clarifications. Therefore everyone needs the master of wheat [ marei chitaya ] — who is the truly true tzaddik — who is the aspect of Shabbos. Through whose great power one can clarify and repair through the two above-mentioned paths — whose essential illumination flows on Shabbos — which is the aspect of the two thousand cubits of the Shabbos boundary. And from there the holiness is drawn onto all the six weekdays — to arouse and strengthen each person always through the two above-mentioned paths — so that through this one never goes outside the boundary and domain of holiness. (ibid., os 13)

75. All the days of a person's life one needs great effort for one's eating to be in holiness — to connect soul and body in holiness through eating — in a manner that the union of the worlds at their root is accomplished through one's eating. And the essential repair is the eating of Shabbos — for the eating of Shabbos is entirely holy — for then the two above-mentioned paths shine. And through this all the worlds are united at their root — and all the revealed utterances [ ma'amaros hamisegalin ] — which are the totality of the worlds — are all included and united in the above-mentioned sealed utterance. For all the holy sparks of the aspect of the breaking of the vessels rise to holiness — to the aspect of the revealed utterances — through the above-mentioned path of " azamra " — namely through the shining on Shabbos of all the good points of Israel as mentioned. And all these revealed utterances — and even the vitality of places very distant from holiness — drawn from the aspect of the empty space — rise and are included in the sealed utterance that shines then in a wondrously wondrous illumination. And therefore the eating is then in wondrous holiness — and through it the above-mentioned union is accomplished in great completeness. And this is the matter of the eruv techumin — as explained in the main text. (ibid., os 15)

76. Shabbos is the aspect of rest and tranquility — the aspect of settled mind [ yishuv hada'as ] — which is the essential — that one's mind be settled — pure and clear — without any dross whatsoever — only attached and bound to Hashem — and believing in completeness in one's mind that everything is one — that all the worlds and their fullness have no vitality or sustaining except from Him alone — even though He is hidden and concealed from all — the most hidden of all hidden — and no thought can grasp Him at all. And this is the essential completeness of all the holy unions. And the essential completeness of this faith — one does not merit except through the holiness of Shabbos — which is the aspect of the holiness of the truly true tzaddikim — who merit to settled mind. Which is the essential rest and cessation of Shabbos — the aspect of "restful tranquility and quiet and security" — the aspect of "in returning and rest you will be saved — in quietude and trust will be your strength." And this aspect of settled mind is impossible to explain — not in writing and not orally — for it is according to each one as they gauge in their heart — the aspect of "her husband is known in the gates" — as is known. (ibid.)

77. Each day of the six days of action has its own special utterance through which Hashem created the Creation that was created on that day. And between each day there is a boundary and contraction — whose root flows from the concealment of the sealed utterance of Bereishis. And this is the aspect of darkness that precedes the light. And therefore in the darkness of the night — in it all the beasts of the forest roam — then the essential dominion of the Sitra Achra and kelippos — whose sustenance is from the aspect of darkness — which flows from the concealment of the above-mentioned sealed utterance. And therefore the manna descended for Israel only for the food of the day alone — so as not to cross the boundary between day and day — that the kelippos should not draw sustenance more than needed — for the manna also flows from the aspect of the above-mentioned sealed utterance. And therefore those who left over from the manna — it is said: "and it bred worms and stank" — for the kelippos dominated it — which are the aspect of impure places and repulsive and abominable things — whose chain of sustenance flows from there. And since the eating and the livelihood flow from the aspect of the sealed utterance — therefore a person must be very careful in the matter of drawing their livelihood and likewise in the matter of their eating — that they be in holiness — so that the Sitra Achra — whose sustenance also flows from the sealed utterance — should not be able to draw from their eating and livelihood. But on the sixth day they gathered a double-loaf [ lechem mishne ] — bread of two days. For on Shabbos the aspect of the holiness of the above-mentioned sealed utterance shines and is revealed in a wondrous illumination — the aspect of "the Holy Ancient One reveals His will" [ v'Atika Kadisha galei r'zu diley ] — and therefore then the kelippos and Sitra Achra — whose sustenance flows from the concealment of the above-mentioned light — are nullified and suspended — since now the aspect of the revelation of the light flows. And therefore on the sixth day at the entry of Shabbos one receives a double-loaf — for the Sitra Achra has no sustenance from the boundary between the sixth day and Shabbos — which is the holy Shabbos night — for on Shabbos the above-mentioned sealed utterance shines in a wondrous repair — so that we can receive it. And the Sitra Achra and kelippos are nullified as mentioned. And therefore it is a great mitzva to eat on Shabbos — for then the Sitra Achra has no sustenance from the eating drawn from the sealed utterance — since then the sealed utterance shines in a wondrous repair that we can receive — and the Sitra Achra and kelippos are nullified as mentioned. (ibid., os 16, 17)

78. The three meals of Shabbos correspond to the three Patriarchs — who are the aspect of the totality of the repairs and paths of the aspects of " azamra " and " aiyeh " as mentioned. Namely: to strengthen oneself in the good points one still finds in oneself — this is the aspect of Avraham. And to seek and search after Hashem from all the places one has fallen to — this is the aspect of Yitzchak. And the third meal corresponds to Yaakov — who includes and connects the two above-mentioned paths together — which is the essential completeness of the union accomplished on Shabbos — as mentioned in os 75. And therefore the inheritance of Yaakov is the aspect of an inheritance without borders — for when the two above-mentioned paths are included together — then all the constraints of holiness are nullified — for through this all will return to Hashem. (ibid., os 19; see also Hischazakus, os 43)

79. Shabbos is called "first of the holy convocations" — for all the New Moons and festivals — all receive their holiness from the holiness of the holy Shabbos. And therefore in the section of the festivals the Torah begins: "These are the appointed times of Hashem — six days labor shall be done — and the seventh day is Shabbos" — and afterward specifies the other festivals — for Shabbos is first of the holy convocations. For a festival — Israel sanctify it — for all the festivals are the aspect of the revelation of da'as — accomplished through revealing the concealments. This depends on Israel — who must engage in the service of Hashem and in the Torah which is the Name of the Holy Blessed One — and through this they call upon the Living of all living and draw from Him vitality which is the aspect of da'as — through which the concealments are revealed and turn into great da'as . It is found that all this depends on the service of Israel. But the holiness of Shabbos is fixed and enduring by itself — as our Sages said — and no concealment and no blemish reaches there. And therefore even in the time of concealment — when it is written: "your New Moons and festivals My soul hates" — but regarding Shabbos it does not say this — as our Sages said — for Shabbos is the Name of the Holy Blessed One. And as it were on Shabbos the vitality flows from the Living of all living — where no concealment reaches — for in the very essence of holiness no blemish reaches — as is known — for He does not change in any place. And this is the aspect of the holiness of Shabbos which is fixed and enduring — for its holiness comes from Him Himself. And even in the midst of the exile and the great intensification of concealment — until as it were the holiness of New Moon and festivals is blemished as mentioned — even so the holiness of Shabbos is not blemished — the aspect of "but regarding Shabbos it does not say this." And therefore to the contrary — from the holiness of Shabbos vitality and da'as are called into the festivals and New Moons — until the concealment is revealed even in them and turns to da'as — which is the essential holiness of the festival. And therefore the redemption depends on the observance of Shabbos — as our Sages said — for through Shabbos the concealment is revealed and turns to da'as — which is the essential aspect of the redemption. (Hil. Rosh Chodesh, Halacha 3)

80. The essential completeness of prayer in its ultimate form is when one makes prayer from Torah — and through this one will certainly have complete salvation — the aspect of "my strength and the song of G-d" — "my strength" is the aspect of Torah — "and the song" is the aspect of prayer. And when both are included together — namely making prayers from Torah teachings — through this: "and it was for me a salvation." And this matter is the aspect of Moshe — Yosef — Dovid. For Moshe is the aspect of Torah — and Dovid is the aspect of prayer — and Yosef is the aspect of the eternal living tzaddik [ tzaddik chai olamim ] — who is the aspect that connects and draws the Torah into prayer — namely to make prayer from it. Which is the essential completeness of prayer. And therefore "Moshe Yosef Dovid" — the numerical value equals "prayer" [ tefila ]. And therefore all three departed at the time of the ultimate completeness of the elevations of prayer — which is Shabbos at Mincha — when it is the aspect of the will of wills — which is the aspect of the completeness of prayer — the aspect of "and as for me — my prayer is to You Hashem at a time of will." (ibid., Halacha 5, os 20)

81. The essential purpose for which every person was created is Torah and prayer — for this is the essential sustaining and vitality and purpose of every person — for whose sake all the worlds were created. And everything is for this purpose — that one merit to engage all one's days in Torah and prayer — and go from level to level until the highest level that exists in Torah and prayer. And if the person merited to this in completeness — then all the toils and efforts of all the affairs and labors included in the thirty-nine labors would be nullified. For all the toil of the labors for the sake of livelihood — all came into being from the sin of primordial Adam who blemished in Torah and prayer. For the commandment he was commanded — not to eat from the Tree of Knowledge — was the aspect of Torah. For in it was included all the Torah — as is known. And he also needed to pray then in order to complete the repair of Creation in completeness. And he ate from the Tree of Knowledge — and through this blemished in the aspect of Torah. And he was also unable any longer to pray the prayer he needed to pray for the repair of the worlds. And through this was decreed the toil of livelihood and the thirty-nine labors — the aspect of "in toil you shall eat of it." And therefore also now — each person according to what they merit to engage more in Torah and prayer in greater completeness — likewise merits to nullify from themselves the pollution of the Serpent — from which the troubles of the labors flow. And one merits that their work is performed through others — as it will be in the future when all of Israel will engage only in Torah and prayer — as it is written: "and strangers shall stand and feed your flocks." For this is a great principle — that all the sustaining of the world and all the influences flow only through Torah and prayer. For the essential creation of the world was through the Torah — as it is said: "and I was beside Him as a master craftsman." And also now all the sustaining of the world and all the renewal of creation each day — all is only through the Torah. But all the vitality and influences drawn through the Torah — their form is not completed in completeness and they do not descend to the world except through prayer — for prayer is the essential vessel through which the form of the influence is completed for good and drawn into the world. And therefore each person according to what they merit to engage in Torah and prayer — and the main thing to make prayer from Torah — namely to pray that one merit to fulfill all the Torah in completeness — likewise merits to draw all the influences and blessings through the Torah — and to complete the form of the influence in completeness and bring it down to the world through prayer. And through this the toils and troubles of the labors are nullified from them according to their engagement in holiness in Torah and prayer as mentioned. And this is the aspect of the difference between Shabbos and the festival — for on the festival the labor of food preparation [ melaches ochel nefesh ] is permitted. And on Shabbos even this is forbidden — for Shabbos is the aspect of the World to Come — when everything will be nullified — and nothing will remain except Torah and prayer that the tzaddikim will merit in the future. And therefore since on Shabbos the holiness of the future flows — therefore then is the ultimate ascent of Torah and prayer — and therefore all thirty-nine labors are entirely nullified — for the world is then sustained only through Torah and prayer — which are completed and ascend in the ultimate ascent and completeness. And therefore Shabbos also protects primordial Adam — as our Sages said. But the festivals are a remembrance of the Exodus from Egypt — which is the first redemption that came through Moshe our teacher — through which we merited to receive the Torah. But the aspect of the complete elevation of prayer was not yet clarified then — until Mashiach comes — through whom will be the final redemption. For in general the first and final redemptions are the aspects of Moshe and Dovid — which are the aspects of Torah and prayer. Therefore on the festival the labor of food preparation is still permitted — which is the aspect of the labors close to the person's eating — which is the aspect of completing the form of the influence to revive the person — which is accomplished through prayer as mentioned. For the labors that are still distant from food preparation are the aspect of the coming into being and drawing of the influence — which is accomplished through Torah as mentioned. And on the weekdays — since there is hold for the external forces — great toil is needed to clarify and elevate the Torah and prayer — therefore there is the toil of all the thirty-nine labors that dominate on weekdays — since the Torah and prayer are not yet complete — and toil is needed to clarify them — to nullify the hold of the external forces from them. And all the time there is clarification — labors are needed — as is known. And on Shabbos — since through the holiness of the day itself the hold of the external forces is nullified — and Torah and prayer ascend in great completeness — therefore all the labors are nullified. But on the festival — the holiness does not flow from the very essence of the day — only in the aspect of the elevations of the Torah that we merited to receive after the first redemption — but the prayer has not yet been clarified in completeness. And therefore our Sages said that people neglect it [prayer] — for the completeness of the elevations of prayer will only be in the future — through Mashiach as mentioned. It is found that even on the festival — even though there is much added holiness — even so in the Torah there is no deficiency or blemish reaching then — only in the prayer. Therefore the labor of all labors is forbidden — except food preparation — which is the aspect of the labor close to completing the repair of the food — permitted on the festival — for there is still need of clarification for the ultimate completion of counsel. And in truth — since the prayer is not yet in completeness — the Torah also is not in its ultimate completeness. And therefore on weekdays there is hold for the external forces even in the Torah — and toil is needed to clarify it as mentioned. As our Sages said: "did not merit — it becomes for them a deadly poison" — G-d have mercy. For Torah and prayer both depend on each other. But even so — the blemish does not reach the Torah as much as the prayer — and people do not neglect it as much. And therefore on a festival — which has much added holiness — then the Torah has no deficiency or blemish reaching it — only the prayer. Therefore it has all labors forbidden except food preparation — as mentioned. (ibid., os 30, 31, 33)

82. It is explained in the writings that on Shabbos one receives a very great additional light within garments [ levushin ] — but on a festival the additional light is smaller than on Shabbos — but it is without garments. And all this is because of the above-mentioned — for on Shabbos the elevation of prayer is also completed — and through prayer one can receive all the great and awesome lights within garments made and completed through prayer — which is the aspect of faith. But on the festival — whose added holiness from the essence of the day is only in the aspect of Torah — therefore one does not receive as high a light — and it is without garments. For the essential garments and vessels are completed through prayer as mentioned. (ibid., os 32)

83. Shabbos is called a bride [ kala ] — on account of being all-inclusive [ kelula ] from everything — as has been brought. For faith and prayer — which are the aspect of the holiness of Shabbos — are all-inclusive from everything. (ibid.)

84. All the Oral Torah [ Torah sheb'al peh ] — which is the general principle of all the holy books that clarify the laws of the Torah and reveal counsels for the service of Hashem — all are included in the Written Torah — for there is nothing that is not hinted in the Torah. And all flows from the aspect of Shabbos which is fixed and enduring — for on Shabbos the Kingship [ Malchus ] — which is the aspect of the Oral Torah — ascends higher and higher — to the aspect of holiness itself — which is Chochma called holiness. And then is the ultimate union between the Written Torah and the Oral Torah — and through this all the judgments are sweetened — and through this the essential completeness of the counsel. And for this all the labors are forbidden on Shabbos — for through the eating of the Tree of Knowledge — which was the aspect of the blemish of faith in the sages as explained in the main text — through this one was judged in the remnants [ mosros ]. And from then all the foods became mixed — until the completely coarse waste was formed — from which come the foul vapors [ ashvanim sruchim ] that confuse the mind. And through this one lacks complete counsel. And from there also flows the toil and trouble of livelihood — for the essential lack of livelihood flows also from the blemish of counsel — not knowing the counsel by which to trade and earn a livelihood easily. And in the service of Hashem — there certainly is the essential obstacle from the lack of counsel. And this is the aspect of all the toils of the thirty-nine labors on the six weekdays — to clarify the food from the waste. And on Shabbos everything rises and is clarified automatically through the holiness of Shabbos — and then is the essential repair of the counsel as mentioned — therefore all the labors are forbidden on it. But on a festival — then the holy [ Kodesh ] is called — the aspect of the Written Torah — to descend from its place to the aspect of the Oral Torah — the aspect of " mikra kodesh " [holy convocation]. And then there is still clarification for the ultimate repair of the counsel in completeness. And this is the aspect of the labor of food preparation that is close to completing the repair of the food — permitted on the festival — for there is still need of clarification for the completion of the repair of the counsel. (ibid., Halacha 7, os 23, 24, 25, 35)

85. The eating of Shabbos is entirely holy — and the foul vapors [ ashvanim sruchim ] — which cling to the waste and remnants of eating — have no power then to confuse the counsel. For on Shabbos the aspect of the completeness of the repair of counsel flows as mentioned. But none merits the holiness of Shabbos in completeness except the great tzaddikim — and we must receive the holiness of Shabbos from them — as mentioned. For the great tzaddikim draw the holiness of Shabbos onto the weekdays — as is known. And just as they draw the holiness of Shabbos onto the weekdays — likewise they draw the holiness of Shabbos upon those who are of lesser level — who are the aspect of weekday relative to the tzaddikim — and cannot merit the holiness of Shabbos properly on their own. Even so the tzaddikim have compassion on them and draw even upon them the holiness of Shabbos. And for this reason people travel to the tzaddikim for Shabbos — in order to draw from them the holiness of Shabbos. And through sitting at the tzaddikim 's table — particularly on Shabbos itself — through this one merits to complete counsel — which is the essential repair as mentioned. (ibid., os 33)

86. All the six days of action are lacking — and have no completeness except through Shabbos — the aspect of: "what was the world lacking? Rest — Shabbos came — rest came." For all six days of action have no vitality whatsoever — except through Shabbos — where the essential life lies. And from Shabbos they receive the spirit of life to complete the deficiencies of all the six days of action. (Hil. Pesach, Halacha 3)

87. Shabbos is the aspect of clear halacha [ halacha berura ]. But it is impossible to merit the aspect of settled halacha except one who labored on the eve of Shabbos — namely one who labored in the six orders of the Mishna — in prohibition and permission — impure and pure — valid and invalid — which correspond to the six weekdays. And after the toil and effort and bitterness endured for the sake of clarifying the permitted from the forbidden — then specifically one merits the aspect of Shabbos — which is the aspect of the delight of the World to Come — the aspect of the above-mentioned settled halachos . (ibid., Halacha 4)

88. The six days of action are the aspect of the attainment of the dwellers below — which is the aspect of "the whole earth is filled with His glory." For everything Hashem created in the six days of action — He created only for His honor. But even so — all the vitality and sustaining of the six days of action is only from Shabbos — for Shabbos is the aspect of nullification — the aspect of "what did you see" — the aspect of the attainment of the dwellers above — which is the aspect of "where is the place of His glory" — the aspect of the Crown [ Keser ]. And therefore the Kedusha of the Crown is recited on it — wherein "where is the place of His glory" is said. And the lower is included in the upper. For through the mitzva of Shabbos it is revealed that all of Creation of all the six days of action flows from Him — Who is above all — the most hidden of all hidden — and most exalted above all spirituality — and no thought can grasp Him at all — which is the aspect of " aiyeh " [where]. And He Himself in His own person and glory created all of Creation — in order that His glory be revealed to the dwellers below — specifically — the aspect of "the whole earth is filled with His glory." It is found that Shabbos is the aspect of the attainment of the dwellers above — the aspect of " aiyeh " — and included in it also is the attainment of the dwellers below — the aspect of "the whole earth is filled with His glory." For in truth both attainments are one — for Hashem is hidden and revealed — and "the whole earth is filled with His glory" receives from the aspect of " aiyeh " and is included in it — for everything is one. (ibid., Halacha 9, os 13)

89. Shabbos is the aspect of the ultimate purpose of heaven and earth — which is the aspect of the ultimate purpose that encompasses the entire Creation — the aspect of the day that is entirely Shabbos — when everything will be entirely good. And therefore Shabbos is complete cessation from everything and everything — and the holiness of Shabbos is fixed and enduring — for it is holy from itself and needs no holiness drawn upon it — to the contrary — all holinesses flow from there. But the festival — Israel sanctify it. For the festival is the aspect of the drawing — drawing an illumination from the nullification toward the ultimate purpose — which is the aspect of Shabbos — the aspect of nullification before the light of the Infinite — the aspect of true nothingness [ ayin mamash ]. And drawing from there an illumination to the aspect of existence — which is the totality of Creation of the days and attributes. So that even when returning from the nullification and going back to the aspect of days and attributes — one knows even there that Hashem is G-d — and all is one and all is good. And this is the aspect of the holiness of the festival called "holy convocation" [ mikra kodesh ] — for one draws and calls the holiness and the good from the aspect of the essence of holiness — where all is entirely good entirely holy — which is the aspect of Shabbos. And therefore Shabbos is called "first of the holy convocations" — for all receive their holiness from Shabbos — which is the aspect of the ultimate purpose as mentioned. For all the festivals are reminders of the miracles and salvations — all of which came through Hashem drawing His providence from the end of the world — which is the aspect of the ultimate purpose — where nature will be entirely nullified. But Shabbos is the aspect of the ultimate purpose itself — the aspect of the end of the world itself — which is the aspect of the day that is entirely Shabbos. And therefore on Shabbos all the labors are forbidden — and on the festival the labor of food preparation is permitted — see the main text. (Hil. Yom Tov, Halacha 1)

90. All the works and labors that Israel perform on the weekdays — when the evil days hold sway — all of them are the aspect of repairs and clarifications — in order to clarify and extract the good of the holiness clothed within them. For even within the evil days holiness and good is clothed — only it is hidden there in many garments and contractions — and must be clarified and extracted from there. But on Shabbos and festivals — then the evil days have no dominion over them — for they are good days. Therefore all labors are forbidden on them — for on them no clarification is needed — since they themselves are good days. But even so there is still a difference between Shabbos and the festival. For Shabbos is the aspect of above time — above even all the days and attributes which are the good days — the aspect of "blessed above all the days and sanctified above all the times." For on Shabbos the light of the love within da'as is revealed — which is the Torah of the concealed Ancient One [ Oraisa d'Atika Stima'a ] — which is the essential oneg Shabbos — the aspect of "then shall you delight in Hashem" — in Hashem specifically. And therefore all labors are forbidden on it — for there is complete cessation from everything and everything. But the festival is truly a good day — the aspect of the above-mentioned good days — and the evil days have no dominion then. Therefore all labors are forbidden on it too. But even so there is still some action and work on it — for one needs to connect the days and attributes — which are the above-mentioned good days — to the aspect of the light of love within da'as as mentioned — which is above the days and attributes — in order to taste the light of love within da'as even within the days and attributes. And therefore the labor of food preparation is permitted on it — for the tzaddik eats to the satisfaction of the soul — for the tzaddik delights in their eating from the light of love within da'as — which is the aspect of the lights of brightness [ oiros hatzachtzachos ] — which are above the days and attributes — as is known. The aspect of "and He will satisfy your soul with brightness." Which is the aspect of the eating of the above-mentioned oneg Shabbos — through which one ascends and delights from the light of love within da'as which is above everything — the aspect of "then shall you delight in Hashem." And on Shabbos this happens by itself through the holiness of Shabbos — for Shabbos is above time and days and attributes as mentioned. But on the festival one still needs actions and repairs in order to connect to the light of love within da'as . And this is the aspect of the labor of food preparation — specifically labors close to eating — for reaping and grinding are forbidden even on the festival — only baking and cooking and similar — which are only for completing and revealing the taste in the food in completeness. And the taste in the food is the pleasure that comes from the aspect of "love with delights" [ ahava b'ta'anugim ]. And it must be connected and elevated to its root — namely to the root of love — which is the aspect of the light of love within da'as — the aspect of oneg Shabbos — the aspect of "the righteous eats to the satisfaction of his soul" — the aspect of "and He will satisfy your soul with brightness." And the Torah calls it "that which will be eaten for every soul" specifically — the aspect of "the righteous eats to the satisfaction of his soul" as mentioned. And this is also the aspect of the eruv tavshilin — for the needs of Shabbos are made on the festival — see the main text. (ibid., Halacha 2)