Shabbos — Part 3 (Entries 91–135)

91. All of Creation in the six weekdays is in the aspect of the compelling power [ koach hamachria'ch ] — that as it were compelled His divine vitality to descend below into every thing of Creation for the sake of the vitality and sustaining of the world. But the essential intention of Creation is for the purpose — which is the aspect of Shabbos — the aspect of the World to Come — which is the aspect of the drawing power [ koach hamoshech ]. For then everything returns and rises and is drawn and goes back to its root. For in it He rested from all His work — and then it is only love and will and yearning toward the root — to return and be included in the light of the Infinite. This is the aspect of the true supernal drawing power. And this is the aspect of the ascents of the worlds that ascend on Shabbos in ultimate ascent. And this is also the aspect of the will of wills [ ra'ava d'ra'avin ] that shines on Shabbos — which is the aspect of the supernal drawing power — in which all wills are embedded. And therefore all the labors are suspended on it — for all of Creation was only for the person who has free choice. And the essential of free choice is through the two above-mentioned powers that exist in the person — which are the aspects of body and soul. For all the desires of the body are the aspects of compelling powers that distance the person from their supernal root. And the soul constantly draws itself toward its supernal root — only the body compels it and hinders it. And when the person succeeds — through this specifically wonderful and awesome repairs come about — through the good deeds done through their free choice — which is comprised of the two above-mentioned powers. And therefore all things lack repair — and their completion of repair is through the person specifically. And all the labors the person does are all in the aspect of the compelling power — and through this one draws more supernal vitality into each thing and brings it to greater completeness of repair. And through this the thing returns and goes back to its purpose in greater completeness — which is to return and be included in the above-mentioned supernal drawing power — in wondrous completeness and very great and awesome repairs. It is found that all weekday works are in the aspect of the compelling power — even though the essential intention is to be included in the drawing power in greater supernal completeness — even so since they are in the aspect of the compelling power — there is more hold for the Sitra Achra in them. And therefore great clarifications are needed — which is the aspect of all the thirty-nine labors. But on Shabbos all the labors are suspended — for then one ascends to the supernal root of all of Creation — which is the aspect of holiness. But on a festival — even though then too it is the aspect of the strengthening of the drawing power over the compelling power — which is the aspect of the Exodus from Egypt and the Giving of the Torah — and all the festivals are a remembrance of this — and therefore then too all the labors that are in the aspect of the compelling power are suspended. Even so on the festival there is still some war between the drawing power and the compelling power — for the holiness of the festival itself is also in the aspect of the compelling power of holiness — calling the holy into it [ mikra kodesh ]. For even though the worlds also ascend in wondrous ascents on the festival — they do not ascend to the supernal root as on Shabbos which is the aspect of holiness. Only one needs to call the holiness into it — which is itself the aspect of the compelling power of holiness — compelling the aspect of holiness to be drawn below its level. But even so — because of the great holiness of the festival the compelling power of the Sitra Achra is nullified. And therefore all labors are forbidden on it — only the labors close to food preparation — such as baking and cooking and similar — are permitted. And all of this is because there is still some hold for the compelling power. Therefore there are still some labors permitted on it — only they must be specifically close to food preparation — for then they are already close to the completion of their repair — which is the aspect of returning to the drawing power. And therefore the drawing power overcomes the compelling power more there — which is the aspect of the festival — where the drawing power overcomes. But even so since there is still some hold for the compelling power — therefore these labors of food preparation are still needed. But on Shabbos it is complete rest and tranquility — for it is a foretaste of the World to Come — where all things return to their supernal root. And the compelling power is properly nullified before the drawing power — not through us at all — only through the power of the holiness of Shabbos which is fixed and enduring by itself. And therefore then all the labors are suspended — for then no war is needed at all — only all things return and ascend to their root in peaceful tranquil quiet and trust. (ibid., Halacha 5, os 8, 14, 16)

92. The initials of "delight" [ oneg ] of Shabbos spell Eden — River — Garden. This is the aspect of the voice of the song that will awaken in the future — which is the voice that waters the Garden — where all the fragrances and fears [ yiros ] grow — which are the aspect of the soul's food [ mezona d'nishmesa ]. And this voice is the aspect of "and a river flows from Eden to water the Garden" — which is the aspect of the above-mentioned delight of Shabbos. And therefore the eating of Shabbos is the aspect of soul's food. And the festival — which is a remembrance of the Exodus from Egypt — which came through prayer in the aspect of the judgment of the great powerful one — therefore the festivals also receive from the holiness of Shabbos. For through prayer in the above-mentioned aspect of judgment — the Sitra Achra is also subdued — and the Serpent's pollution is nullified — from which all the thirty-nine labors flow. And His blessed glory is revealed — and prophecy spreads — and one merits to faith in the renewal of the world — through all of which the song that will awaken in the future is drawn. Which is also the aspect of the festival joy — which flows from the aspect of this song — which is the aspect of the above-mentioned river flowing from Eden. Only on Shabbos the river flowing from Eden flows of itself through the holiness of Shabbos which is fixed and enduring. And on the festival — since war is needed to subdue the Sitra Achra through prayer in the above-mentioned aspect of judgment — therefore the labor of food preparation is still permitted. And this is what the Torah specified: "that which will be eaten for every soul" — for this is the completion of all the repairs drawn on the festival — until one merits the aspect of the voice of this song — through which the eating is in the aspect of soul's food — the aspect of food preparation [ ochel nefesh ] specifically. (Hil. Chol HaMo'ed, Halacha 4, os 2)

93. All the toils and works of the thirty-nine labors flow from the blemish of the three cardinal sins — which are the essential Serpent's pollution: idol worship — the aspect of the blemish of faith; sexual immorality — the aspect of the blemish of the covenant; and bloodshed — the aspect of the degradation of people — not showing honor to creatures — the aspect of "do not be contemptuous of any person." And on Shabbos and festivals the Serpent's pollution is repelled — and these three cardinal sins are repelled. Therefore all the labors are then suspended. (ibid., Halacha 5, in the additions [hahashmasos])

94. The essential repair of eating in holiness is through the aspect of the luminaries of light [ me'orei or ] — which is the aspect of "the righteous eats to the satisfaction of his soul." For the soul is the aspect of the intellect [ mochin ] — the aspect of the luminaries of light — the opposite of the desires of the body — which are the aspect of the luminaries of fire. And therefore it is a great mitzva to eat on Shabbos — for Shabbos is the aspect of the luminaries of light — the three colors of the eye and the pupil [ tlas gavnin d'eina u'vas ayin ] — and then specifically the eating is in holiness. And this is the aspect of "eat it today for today is Shabbos" — "see that Hashem has given you the Shabbos" — "see" specifically — the aspect of the three colors of the eye and the pupil — which is itself the aspect of Shabbos — when the luminaries of light shine — and then the eating is in holiness. (Hil. Ta'anis, Halacha 3)

95. Shabbos is the aspect of teshuva — the aspect of the World to Come — which is the aspect of above time — the aspect of "blessed above all the days and sanctified above all the times." And the six days of action are in the aspect of time — for they are in the aspect of this world — the aspect of "today to do them" — where time's essential hold is. And therefore everything was first created in the six days of action before the person — for the person is a being of da'as — which is the definition of the person — and therefore one is more distant from time than all creatures. And therefore one was created at the very end of time — on the sixth day — in order to enter Shabbos immediately — as our Sages said. That is: in order to immediately enter the aspect of above time — which is Shabbos. For this is the essential of the person's creation in this world — to connect the lower to the upper — to bind and elevate the aspect of time to the aspect of above time — which is the aspect of Shabbos as mentioned. (Hil. Rosh Hashana, Halacha 5)

96. Eating in holiness [ achila dikdusha ] is the aspect of gladness of heart — as it is said: "and he ate and drank and his heart was glad" — which is the aspect of good eye [ tov ayin ] — for the pupil of the eye depends on the heart. But forbidden eating — G-d forbid — brings evil to the heart — which is the aspect of evil eye [ ra ayin ] — from which all desires flow — G-d forbid — and in particular the desire for adultery. And Shabbos is the aspect of "he who has a good eye shall be blessed" — for there is the essential of blessing — the aspect of "and He blessed" — "and He sanctified" — said of Shabbos. And therefore the essential holy marital union is on Shabbos — for then it is in great holiness — without any hold of evil eye whatsoever. And therefore then it is a mitzva to eat — the aspect of "eat it today — see that Hashem has given you Shabbos" — "see" specifically — for then the eyes illuminate in the aspect of good eye — which is the aspect of Shabbos itself — the three colors of the eye and the pupil — as has been brought. Therefore then the eating is in holiness. (Hil. Megila, Halacha 5, os 17)

97. On Shabbos the aspect of the brow of the will [ metzach haratzon ] is revealed — the aspect of the one eye of compassion [ chad eina d'rachamei ]. And through this all the holy sparks that fell through the breaking of the vessels [ shviras hakelim ] are repaired and rise — for the essential breaking was in the aspect of the light of the eyes — as explained in the writings of the holy Ari. And this is the aspect of the excellence of the holiness of the eating of Shabbos — for the essential intention of eating is only to repair and elevate these sparks. And the essential repair is on Shabbos — which is the aspect of the one eye of compassion — which is the essential repair of the breaking of the vessels. And therefore one must draw the holiness of Shabbos even onto the weekday eating — as our Sages said about Shammai — who ate all his days in honor of Shabbos. For this is the essential repair of eating. And through the holiness of the actual Shabbos eating itself — through this all the eatings that were eaten even on weekdays in honor of Shabbos are completed and repaired and rise as mentioned. And since the essential revelation of the above-mentioned brow of the will is at the time of the Shabbos Mincha — therefore one must be even more careful with the eating of the third meal — which is also at the time of Mincha . (Hil. Basar SheNis'alam min HaAyin, Halacha 3)

98. Shabbos is the aspect of the repair of the covenant and the repair of faith — through which one merits to holy will and holy longing [ kisufin dikdusha ] — through which good souls are made. And this is the aspect of the revelation of the will that is revealed on Shabbos — the aspect of ra'ava d'ra'avin — will within the wills. And through this we too merit to holy wills and great longings for Hashem. And through this good souls are made. And this is the aspect of the additional soul one merits on Shabbos. And through this one merits that the eating be in the aspect of the showbread [ lechem hapanim ]. And therefore the essential arranging of the showbread was on Shabbos. (Hil. Dam, Halacha 1, os 7)

99. On Shabbos the ultimate completeness of the pure and clear air — which is the aspect of will and love and peace — is reached. Which is the aspect of Shabbos Shalom — which is rest and tranquility — love and will and peace. And on Shabbos at Mincha it is the will of wills — will within the wills — the ultimate of will and love and peace. Which is all the aspect of the completeness of the pure and clear air. And then the three tzaddikim who are pillars of the world — Moshe — Yosef — Dovid — departed. For the tzaddikim through their departure also draw the aspect of the pure and clear air. And through this their words are alive and enduring and heard from afar even after their departure — through which converts and baalei teshuva are made. Which is what the tzaddikim engage in even after their departure — as explained elsewhere. And this is why the tzaddikim practice speaking much Torah and moral teaching at the third meal specifically — for then one can make the speech heard from afar as mentioned. (Simanei Beheima v'Chaya, Halacha 4, os 20)

100. Regarding the custom of eating fish on Shabbos and festivals: See the section on Eating [Achila], os 109.

101. The eating of Shabbos and festivals is very precious — for then the will is revealed — that is: everything is conducted only by His blessed will. And therefore through the eating one subdues the wisdom of nature — which is the aspect of body — and connects everything to the faith of the will and providence. Which is the aspect of soul — the aspect of "the righteous eats to the satisfaction of his soul." For Israel's eating must be in the aspect of the revelation of the will — namely to connect through our eating — through which we receive vitality — and which is the essential connection of body with soul — all things to the root of the will — to know and recognize that everything is only through His will and providence alone. And to repair the blemish of the eating of the Tree of Knowledge — from which the alien wisdoms of the natural philosophers who deny the will — G-d forbid — flowed. And through our eating in holiness according to the Torah — particularly through the eating of Shabbos and festivals — through this we subdue the natural philosophers and connect to the will — to know truly that even nature conducts itself only through His will and providence alone. (Hil. Simanei Dagim, Halacha 3, os 5, 6)

102. The essential of our service on the six weekdays is to clarify the good from the evil — namely to subdue the luminaries of fire that have hold in the six weekdays — and to clarify the good from them. For on Shabbos they have no hold — the aspect of "you shall not kindle fire." And therefore immediately at the conclusion of Shabbos one blesses over fire — for through this we reveal that Hashem created everything — even the luminaries of fire — He created them. And all receive vitality only from Him. And through this very act the evil that clings to the luminaries of fire is subdued — and we have the power to clarify the good from them. (Hil. Basar b'Chalav, Halacha 2, os 4)

103. The essential union [ yichud ] and coupling is on Shabbos — for the essential of the union is to unite that which is after Creation so that it be included in that which preceded Creation — which is the aspect of the six days of action being included in the holiness of Shabbos — the aspect of the World to Come. Which is the aspect of the additional Shabbos [ tosefes Shabbos ] — wherein one adds from the weekday onto the holy. Which is the aspect of the nullification of the prohibition [ bitul ha'issur ] — for from the weekday — where the prohibition holds — the holiness of Shabbos is made. And this is the aspect of the ultimate completeness of the union made on Shabbos — as explained in the main text. (Hil. Ta'arovos, Halacha 3, os 5)

104. The matter of the observance of Shabbos — and what the Torah singled out specifically the labor of fire from all the forbidden labors — as it is said: "you shall not kindle fire" — and the matter of washing in hot water on the eve of Shabbos — and the matter of the Mincha of Shabbos — and the practice of gathering specifically at the time of the third meal to engage then in words of moral instruction and awakening and the drawing close of Israel's souls to Hashem: See the section on Converts, os 13.

105. The eating of Shabbos is entirely holy — and the Sitra Achra has no hold in it. And all the eating of Shabbos is in the aspect of soul's food — and not body's food at all. For the delight [ oneg ] of Shabbos is the aspect of "the river flowing from Eden to water the Garden" — through which all the fragrances grow [for oneg — its initial letters spell: Eden — River — Garden — as explained many times]. Which is the aspect of soul's food — which is only from fragrance. And this is the aspect of the myrtle [ hadas ] they used to smell on Shabbos — for the myrtle alludes to the aspect of Yaakov. And therefore it has a good fragrance — the aspect of "see the fragrance of my son" said of Yaakov — for he merited this through the aspect of voice — the aspect of "the voice is the voice of Yaakov" — which is the aspect of the above-mentioned River — as explained in the main text. And this is the aspect of the seven voices recited at the entry of Shabbos. And therefore the holiness of Shabbos is in the aspect of the inheritance of Yaakov specifically. And therefore our Sages said: the Shabbos cooked dish — its fragrance spreads — for it is in the aspect of fragrance — which is soul's food. And this is the aspect of the Kiddush over wine — for wine is the aspect of the Tree of Knowledge of Good and Evil. And therefore it has two aspects — as our Sages said: "if one merited or if one did not merit." And on Shabbos — through the holiness of Shabbos — the wine is included in holiness — the aspect of "merited — becomes head" — the aspect of head and intellect — which are the aspect of soul. And then the wine is in the aspect of soul's food and produces a good fragrance. And through this all six weekdays are also included — which are also in the aspect of the above-mentioned Tree of Knowledge. And they too are included in the holiness of Shabbos. And likewise through the Havdalah over wine at the conclusion of Shabbos — through this the evil that clings to the Tree of Knowledge — which is the aspect of the wine — the aspect of the six weekdays — is separated. And the good in it is clarified — and the holiness of Shabbos is drawn upon it. And through this the holiness of Shabbos is drawn upon the days that follow Shabbos. And therefore one blesses over fragrance then — in order to draw the holiness of Shabbos — which is the aspect of soul's food — the aspect of good fragrance — upon all the six weekdays — so that our eating will also be on weekdays in the aspect of soul's food. And this is the aspect of the post-Shabbos meal [ seudas motzaei Shabbos ] — which is to draw from the holiness of the Shabbos eating also upon the weekday foods — as explained in the Kavanos . And this is the aspect of the blessing over fire recited at the conclusion of Shabbos — as explained in the main text. (Hil. Maakalos Akum, Halacha 2, os 1, 7, 11)

106. At the entry of Shabbos all the worlds ascend above their level — and then one must subdue the imaginative faculty [ medame ] in each and every level — which is the aspect of the husk that precedes the fruit [ kelipa hakodeimes laperi ]. And its subduing is through the greatness of the Creator. And this is the aspect of the holy psalms recited at the entry of Shabbos — "Come let us sing" — which speak of the greatness of the Creator. For through the revelation of the greatness of the Creator — fire goes out from before Him and burns all the above-mentioned fantasies and husks — the aspect of "fire goes before Him and burns around His enemies." Which is also mentioned in the above-mentioned psalms. For the essential subduing of the imaginative faculty is on Shabbos — when the Sitra Achra is entirely subdued. And this is the aspect of the tongue of fire [ shalhava d'esha ] that descends on the eve of Shabbos upon the heads of the kelippos to subdue them. And this flows from the scintillation [ hisnoatzitzus ] of the holiness of Shabbos — when the essential revelation of the greatness of the Creator occurs — when He as it were dons garments of His pride — as it is said: "Hashem reigns — He has donned pride." And the revelation of the greatness of the Creator is the aspect of holy fire — from which the fire below is derived through many derivations — as explained in the main text. And therefore the completion of the repair of most foods is through fire — for through this the imaginative faculty that clings to the foods — which is the aspect of the husk preceding the fruit — is subdued. And the good in them is revealed — which are the holy sparks clothed in them — which are the root of the good taste in the food. And since the essential revelation of the above-mentioned fire through which the imaginative faculty is subdued is through the holiness of Shabbos — therefore our Sages said: the Shabbos cooked dish — its fragrance spreads — for then the imaginative faculty is even more subdued — and through this the good taste in the food — drawn from holiness — is even more revealed. The aspect of "taste and see that Hashem is good." (ibid., Halacha 3, os 2, 7)

107. The holiness of Shabbos and the festival is the aspect of "double portion" [ pi shnayim ] as explained in the main text — namely that then a very high and great illumination descends from the supernal spirit — which is the aspect of the root of each person's vitality above — to the lower spirit [ ruach diletata ] — which is the aspect of the holy vitality clothed in each person in this world. And this is the aspect of the double-loaf [ lechem mishne ] of Shabbos and the festival. And therefore the essential completeness of the Israelite is to draw the holiness of Shabbos upon all the weekdays — in order to draw the illumination of the double portion as mentioned also upon all the weekdays — for through this one has the power to repair and clarify more all the clarifications needed in the six weekdays. And therefore one must complete one's Torah portions twice in Scripture and once in Targum [translation] — for through the twice in Scripture — which is the aspect of the illumination of double portion — the essential illumination of the totality of holiness and the holy Torah — the aspect of "for doubly [ kiflayim ] for wisdom" — through this one can repair and clarify also the aspect of the Targum — which is from the aspect of the Tree of Knowledge of Good and Evil — where the essential clarification and repair is — as is known. [Hil. Hechsher Kelim, Halacha 4, os 8, 9]

108. Shabbos is the aspect of the awakening from sleep. For the six days of action — which are the aspect of action and servitude — are in the aspect of sleep — as our Sages said: "nine measures of sleep the slaves took." And Shabbos is the aspect of rest and tranquility — the opposite of the aspect of servitude — which is the aspect of the awakening from sleep. For Shabbos is the aspect of da'as and intellect [ mochin ] — as is known. For on Shabbos all the seventy faces of the Torah shine — for the Torah was given on Shabbos. And therefore on Shabbos one merits the illumination of face [ heiras panim ] — as our Sages said: "He blessed it with the light of the face of the person" — the aspect of "and her face shines with supernal radiance." And the illumination of face is the aspect of the awakening from sleep — as explained in the main text. And since holy wine is the aspect of the radiant face [ anpin nehirin ] of the seventy faces of the Torah — the aspect of the awakening from sleep — the aspect of da'as — therefore one sanctifies over wine at the entry of Shabbos — and recites the account of Creation — and one arranges over a cup of wine the narrative of the act of Creation — that Hashem created all of Creation in the six days of action and rested on Shabbos. And through this one connects all the Creation of the six days of action — which is the aspect of sleep and action as mentioned — to the aspect of Shabbos — which is the intellect and vitality of all the six days of action — which is the aspect of the awakening from sleep. And through this all the acts of Creation awaken and ascend above — for all the action is nullified before the spirituality and vitality and intellect that flows upon it. And this is the aspect of the ascent of the worlds that ascend on Shabbos — for all the worlds awaken and ascend higher and higher through the aspect of the awakening from sleep — which is the aspect of da'as and intellect — which is the vitality. Through which the essential ascent of all things occurs — as explained in the main text. And therefore through the narrative of the act of Creation over the cup of wine recited at the entry of Shabbos — through this one raises and awakens all the acts of Creation from the aspect of sleep and action — and connects them to the aspect of da'as — which is the aspect of vitality — the aspect of the spoken narrative [ sippur b'peh ] specifically. As our Sages said — for speech drawn from da'as is the root of the vitality of all the acts of Creation — for "all of them You made in wisdom" and "by the word of Hashem were the heavens made." It is found that Kiddush over wine is the aspect of the awakening from sleep through narratives specifically. For the act itself is the aspect of action — the aspect of sleep. And therefore narratives by most of the world bring sleep. Only when the tzaddik of holy da'as tells a tale — they awaken people from their sleep through this — for they connect the act — the aspect of action — to the narrative drawn from da'as . And through this the action — which is the aspect of sleep — is sweetened and connected to da'as . And one is awakened from sleep. Likewise through the narrative of the act of Creation over the cup — the six days of action are connected and ascend from the aspect of action and sleep to the aspect of the narrative — which is the awakening from sleep. And therefore one sanctifies over wine specifically — for wine by its nature also brings sleep. And on Shabbos the wine is sweetened as mentioned — until it is in the aspect of the awakening from sleep — which is the awakening from sleep through narratives specifically as mentioned. And this is the aspect of the seventy words in the Shabbos Kiddush — corresponding to the seventy faces of the Torah — which are the aspect of the awakening from sleep that flows through the Kiddush as mentioned. (ibid., Halacha 2, os 3, 7)

109. Shabbos is the essential totality of the holiness of all the seventy souls of the household of Yaakov — and on it all the seventy faces of the Torah shine. And then the wine is included in holiness — and it is in the aspect of the da'as of the seventy elders. The aspect of our Sages' saying: "whoever has a settled mind through their wine has something of the da'as of the seventy elders." For "wine" [ yayin ] was given in seventy letters — for it equals seventy in numerical value. And this is the aspect of the Kiddush over wine at the entry of Shabbos. And therefore there are also seventy words in the Kiddush . And therefore the marital union of Torah scholars is from Shabbos to Shabbos — for then they can draw a holy soul for their children from the aspect of the seventy souls of the household of Yaakov — which is the essential aspect of the holiness of the covenant. (ibid., Halacha 4, os 4)

110. At the Shabbos Mincha — then is the essential drawing of the seventy faces of the Torah — for then one ascends to the ultimate supernal holiness of Shabbos — as is known. And then it is the aspect of the will of wills — and then all the judgments are nullified — from which the evil of all the beer-drinkers flows — who multiply dispute against the upright and the tzaddikim . And through the abundance of the lovingkindness drawn at the time of the will of the Shabbos Mincha — and through the power of the great tzaddikim Yosef — Moshe — and Dovid — who merited to depart at this above-mentioned time of will — through this all the accusations and judgments and disputes of the above-mentioned beer-drinkers are sweetened and nullified. And this is the verse: "they speak of me — those who sit at the gate — and the songs of the beer-drinkers — but as for me — my prayer is to You Hashem at a time of will" — which is the aspect of the Shabbos Mincha . Through which all of this is repaired. (ibid., os 8)

111. The essential holiness of Shabbos and of Israel and of the holy Torah — it is impossible for us to sense and feel in this world except through the aspect of faith — for they are so supernal that they are above all sensation and apprehension. (ibid.)

112. Wine is the aspect of the powers [ gevuros ] — the aspect of fear [ yira ]. And the essential completeness of fear is through the revelation of the will — namely when one merits to believe in completeness that everything is conducted only through His blessed will alone — then through this one merits to fear. And then the fear is in the aspect of joy — the aspect of "and rejoice with trembling" — which is the aspect of wine that gladdens. But if the faith is not complete — and one inclines — G-d forbid — toward the ways of natural wisdom — then one is filled with fear and dread from the causes of the misfortunes of the times and its evil occurrences. And this fear is the aspect of wine that intoxicates. And therefore on Shabbos and festivals — when it is the aspect of the revelation of the will — it is a mitzva to sanctify over wine — for then the wine is in the aspect of wine that gladdens. And therefore our Sages were precise and called the wine of blessing — such as for Kiddush and Havdalah and Grace After Meals — by the name of "cup" [ kos ] of blessing — for the essential holiness of the wine depends on the completeness of the vessel. And the essential completeness of the vessel is the faith of the above-mentioned will — to believe that even nature conducts itself only through His will and providence. For "the natural" [ hateva ] equals "G-d" [ Elokim ] in numerical value — for nature too is from the living G-d and eternal King. And this is the aspect of "cup" [ kos ] — which also equals "Elokim" in numerical value. For when one merits to a complete vessel — namely to complete faith — to believe that even "nature" — which equals "cup" in numerical value — conducts itself through His will — then the wine of fear is in the aspect of wine that gladdens. Upon which the holiness of Shabbos and festivals is revealed — for Grace After Meals — all of which is the aspect of the revelation of the will — as explained in the main text. (Hil. Kelei HaYayin, Halacha 1, os 5, 6)

113. On Shabbos the supernal pleasantness [ no'am ha'elyon ] shines upon us — which is the aspect of "May the pleasantness of Hashem" — which is recited on Shabbos. And this is the aspect of the delight of Shabbos — the initial letters spelling Eden — River — Garden. For the Garden of Eden is the aspect of the intellect of the Land of Israel — the aspect of the supernal pleasantness. And therefore when primordial Adam sinned and blemished the intellect of the Land of Israel through the blemish of the covenant and the blemish of honor — through which he fell to the intellect of outside the Land — which is the aspect of eating from the Tree of Knowledge — as explained in the main text. And therefore he was expelled from the Garden of Eden — only Shabbos protected him. For Shabbos is the aspect of the intellect of the Land of Israel — the aspect of the supernal pleasantness. (Hil. Kivud Av va'Eim, Halacha 2, os 4)

114. On Shabbos — "all workers of iniquity shall be dispersed" — and then the imaginative faculty has no dominion whatsoever — for then it is all entirely holy — all entirely good. And therefore then the holy memory is perfected in completeness — to attach the thought to the World to Come — which is the aspect of "remember the Shabbos day" — for Shabbos is the aspect of the World to Come. And therefore one must remember it from the first day of the week — for even in this world one must attach the thought and remember well the World to Come. And since the essential guarding of memory depends specifically on the eyes — to guard oneself from the aspect of evil eye — and also to subdue the imaginative faculty that blemishes the eyes — therefore one must sanctify over wine on Shabbos — as explained in the main text. (Hil. Melamdim, Halacha 2, os 2, 3)

115. All people — throughout all the days they live on the face of the earth — need to receive every day and at every time the light of the holy point according to that day and that time. And this is the aspect of the song of the day — for every single day has its own special song — according to the holy point belonging to the totality of the hearts of Israel on that day. And the very essence of the holy point is the aspect of one — only the light each person receives from it is according to the person and according to the day — the aspect of "days were formed and to it one" — and our Sages expounded: this is Shabbos. For Shabbos is the essential holy point — the aspect of one — which shines in all the days and in all people. (ibid., Halacha 4, os 7, 8)

116. The essential completeness of the light of charity [ tzedaka ] is through Shabbos — the aspect of faith — as explained elsewhere. And likewise the essential holiness of Shabbos — one merits to receive through the act of charity — as explained in the main text. (Hil. Tzedaka, Halacha 1; see also Tzedaka, os 46)

117. Regarding the eating of Shabbos and festivals: See the section on Circumcision [Mila], os 16.

118. All the weekday labors are the aspect of the left — where the hold of folly lies — the aspect of "the heart of the fool is to his left." For all the labors are for the sake of livelihood and wealth — which flows from the aspect of the left — the aspect of "in its left hand riches and honor." But on Shabbos the Torah of the concealed Ancient One [ Oraisa d'Atika Stima'a ] is revealed — where there is no left and no wealth there. And therefore it is forbidden to stir weekday works on Shabbos — all of which are for the sake of livelihood and wealth — flowing from the aspect of "its left" as mentioned. (Hil. Mila, Halacha 2, os 11)

119. Shabbos is a foretaste of the World to Come — which is above time — the aspect of "blessed above all the days and sanctified above all the times." And all six days — which are the aspect of time — all receive and draw from Shabbos — which is the inner point — as is known. For the essential coming into being of time is from the aspect of above time. And the essential purpose is to return and elevate and connect time to its root — to the aspect of above time — until time is nullified. And this is the aspect of the holiness of the holy Shabbos — which is the root of the six days — the root of time. And through it one returns and elevates time to the aspect of above time — which is the aspect of Shabbos — a foretaste of the World to Come — which is above time. And therefore Shabbos is first of the holy convocations — for all the festivals are called "times" [ zmanim ] — as it is said: "Who sanctifies Israel and the times." And all of them sanctify time and complete the da'as — until through them one merits to elevate time to the aspect of above time — which is also the aspect of the holiness of Shabbos — as mentioned above. And therefore all the festivals receive from Shabbos. And therefore when one wishes to receive the holiness of Shabbos and the festival — one sanctifies over wine — the aspect of "remember it over the wine." For wine has two aspects — as our Sages said — namely: wine that intoxicates is the aspect of the departure of da'as — the aspect of sleep — where the essential hold of time is. But wine in holiness is the opposite — for it is the aspect of the completeness of da'as — the aspect of the nullification of time — the aspect of memory [ zikaron ]. And this is the aspect of the Kiddush over wine — for through the wine of Kiddush the da'as is completed — which is the aspect of memory — the aspect of "remember it over the wine." Which is the aspect of the nullification of time. (ibid., Halacha 4, os 10)

120. It is explained in the books that the six days of action correspond to the six attributes from Lovingkindness [ Chesed ] to Foundation [ Yesod ] — and Shabbos is the aspect of Kingship [ Malchus ] — which is the aspect of faith. And apparently this is difficult to understand — for surely the six attributes are higher than the aspect of Kingship — so how is it fitting that the six days of action be higher — G-d forbid — in their root than Shabbos? But in truth this is the awesome greatness of the holiness of Shabbos — for the six attributes are the aspect of Splendor [ Tiferes ] — the aspect of da'as . But on Shabbos very great da'as and intellect flows from a very supernal and awesome place — until one merits to know the truth that one has no da'as at all. Which is the aspect of "the ultimate of knowing is that we do not know" — the aspect of "I said I will become wise but it is far from me" — as explained elsewhere. And then faith shines with great light — for one knows and attains that the essential true completeness is to strengthen oneself only in complete faith. And therefore Shabbos is a foretaste of the World to Come — the aspect of the nullification of time as mentioned. For the essential nullification of time is through the completeness of da'as . But in this world no one merits to this da'as in completeness — until time is entirely nullified for them — except for the greatest of the chosen holy tzaddikim . But on the holy Shabbos — then every single Israelite merits to the completeness of faith through the awesome illumination of the da'as and the wondrous wisdom that shines then. And through this all of Israel merits to strengthen themselves in complete faith. And through this each person can merit to the aspect of the nullification of time. And therefore Shabbos is in the aspect of the nullification of time — since then one merits to complete faith. Which makes it possible to nullify time also in this world — even for one whose da'as is not complete as mentioned — for we see from afar that time has no substance — as explained in the main text. But even so — the essence of the nullification of time cannot yet be grasped in our minds — since we are still under time. But through the strengthening of faith drawn from Shabbos — one can draw the holiness also upon the six weekdays — so that one always merits complete faith — until one merits to nullify time — and not be attached — G-d forbid — to the desires of this world and to the servitude and toil and labor of this world. For all of it is only under time. But in the aspect of the nullification of time — the aspect of above time — there is the ultimate freedom and liberty. And this is the aspect of "and in the seventh year he goes out to freedom gratis" — said of the Hebrew slave — see the main text. (ibid., os 13)

121. What we mention Eliyahu the Prophet at every conclusion of Shabbos — for Eliyahu merited to nullify time and be included in the aspect of above time while still alive. And therefore he did not need to die. And therefore through the power and merit of Eliyahu the Prophet — the world of action [ Olam HaAsiya ] is purified — as has been brought. That is: the aspect of time — whose essential hold is in this world — the world of action — is nullified. And one merits to draw in this world the illumination of the true da'as — which is the aspect of the nullification of time — through which one is saved from the aspect of servitude. And therefore at the conclusion of Shabbos — when the weekday works begin to stir — the aspect of servitude that clings to the six days of action — which are the aspect of under time — therefore we mention then the merit of Eliyahu the Prophet — who merited in this world to the aspect of the nullification of time — which is the aspect of freedom. And through this we draw the holiness of the freedom of Shabbos also upon the six weekdays. And therefore Eliyahu will come to herald the redemption of Mashiach — for Mashiach will merit this da'as of the nullification of time in completeness — as explained in the main text. (ibid., os 15)

122. The holiness of Shabbos is the aspect of the nullification toward the ultimate purpose — which is the aspect of the World to Come. And then all the thirty-nine labors are nullified — which are the opposite of the above-mentioned aspect of nullification — as explained in the main text. And then is the essential completeness of da'as — to know Him through the impression [ reshima ] that remains in one's mind from the nullification. (ibid., Halacha 5, os 9, 11)

123. At the entry of Shabbos all the holy sparks rise and are included in holiness. And since there is fear that the external forces that clung to them throughout all the weekdays will cling to them — therefore a tongue of fire descends and burns them. Which is the secret of washing in hot water on the eve of Shabbos — as is known. That is: one arouses upon them the aspect of the fire of judgment to burn them. And afterward — when the judgment has already accomplished its work through the power of the fire in it — and has burnt the evil and the external forces — then what remains of the judgment is only in the aspect of compassion and lovingkindness — the aspect of waters of lovingkindness [ mei hachasadim ]. [For judgment is the middle pillar that is comprised of both aspects — of fire and water. Therefore when the fire has already accomplished its work — what remains of the judgment is only in the aspect of compassion and lovingkindness — as explained in the main text.] And this is the aspect of immersing in the mikva on the eve of Shabbos after washing in hot water. And this is the aspect of the forty se'ah of the mikva — for the letter mem [forty] is the aspect of judgment — as explained in the main text. And this is also the aspect of washing in water or immersing every morning. (Hil. Gerim, Halacha 3, os 24)

124. The six days of action are the aspect of body and matter — beast — folly — as opposed to Shabbos — which is the aspect of soul — the aspect of the human being [ adam ] — the aspect of da'as . For all the labors of the six days of action are the aspect of body — which is the aspect of action — the aspect of doing labors — the aspect of matter — the aspect of folly — the aspect of "the people wandered and gathered" — in foolishness. And Shabbos is the aspect of soul — the aspect of "for in it He rested and refreshed." And therefore then one merits to the additional soul — and it is the aspect of da'as — as it is said of Shabbos: "to know that I am Hashem Who sanctifies you." And therefore then it is nullification and cessation from all the labors — which are the aspect of body and matter. For then is the illumination of the soul — which is the aspect of the World to Come — the aspect of the world of souls. And then it is complete nullification and cessation from all thirty-nine labors — the weekday works — that flowed from the blemish of the eating of the Tree of Knowledge — through which the body overcame the soul — as explained in the main text. And through the holiness of Shabbos we can also draw the holiness of Shabbos onto the six weekdays — and sanctify even the thirty-nine labors of the weekdays — so that they be in the aspect of the holiness of Shabbos — "dew of lights" [ tal oros ] — the aspect of the labor of the Sanctuary — whose form is as the form of the Garden of Eden — where the souls dwell after their departure. For the essential rule is: "one who labored on the eve of Shabbos shall eat on Shabbos." That is: the essential service is in this world — which is the aspect of body — to strengthen oneself to sanctify oneself and break the body and subdue it before the soul. And through this one merits to the world of souls — the aspect of the World to Come — the aspect of Shabbos. And this is the aspect of what one needs to sanctify the thirty-nine labors on the six weekdays — for through this specifically one merits to Shabbos — the aspect of "six days you shall do your work and on the seventh day Shabbos." For the holiness of Shabbos one merits according to what one merited to sanctify oneself on the six weekdays — for then is the essential service and battle to cause the soul to prevail over the body — the holiness of Shabbos over the weekdays — to cause eternal life to prevail over transient life — the life of the World to Come over the life of this world. So that one's entire longing and effort on all the weekdays — which are the aspect of the days of this world — the aspect of body — should be to subdue and nullify the body and matter before the soul. So that the body be included in the soul — and the body be turned into the aspect of soul — as explained in the main text. And then when one merits to this — all the thirty-nine labors become "dew of lights" as mentioned. And the dew of lights is the dew of resurrection — which is eternal life — the aspect of soul. And all of this one merits through the holiness of Shabbos — which is a foretaste of the World to Come. For through resting on Shabbos from all the thirty-nine labors — through this one merits to cause the soul to prevail over the body — until one merits to draw the holiness of Shabbos also onto the six weekdays — until on the six weekdays too one merits to cause the soul to prevail over the body. And the thirty-nine labors are sanctified in the aspect of dew of lights as mentioned. And this is the aspect of the eating of Shabbos — which is a very great mitzva to eat on Shabbos and to multiply in the Shabbos meals. For on Shabbos is the revelation of the soul — and therefore then the eating is in holiness. For through the Shabbos eating the soul prevails over the body — for the essential completeness of the soul is when one merits to eating in holiness specifically — the aspect of "the righteous eats to the satisfaction of his soul." Which is the aspect of the holiness of the eating of Shabbos — through which the body connects with the soul in great holiness — and the body is included in the soul — until even the body turns into the aspect of soul — as explained in the main text. (Hil. Chadash, Halacha 3, os 6, 8)

125. The essential repair of eating in holiness is through humility [ busha ] — through which one merits to teshuva — to the aspect of eternal life — that their lowliness be lived in completeness. Which is the essential repair of the holiness of eating. And this is the aspect of the eating of Shabbos — which is very precious. For Shabbos is the aspect of humility — the aspect of teshuva — the aspect of the World to Come — the aspect of eternal life. And therefore then the eating is in very great holiness — and through it one merits to the eternal life of the World to Come — which is the aspect of lowliness — through which alone one merits to know Him — which is the essential of life. (Hil. Orla, Halacha 2, os 3, 5)

126. On Shabbos and festivals the light of the Infinite shines more greatly — for this is the essential holiness of Shabbos and festivals — that then the light of the Infinite opens. And therefore through wine one draws the holiness of Shabbos and festivals through the cup of Kiddush — for through the cup of wine of Kiddush one merits to nullify oneself and be included in the light of the Infinite and draw the holiness from there. And this is the aspect of the cup of wine of Havdalah — for when Shabbos or the festival goes out — then one must draw the impression [ reshima ] of the nullification — so that it illuminate the da'as even on the six weekdays — that one merits to know even then that Hashem is G-d and all is one and all is good. (Hil. Kil'ei HaKerem, Halacha 2, os 7)

127. Holy thoughts — which are the aspect of the repair of da'as — flow from the holy living beings [ chaiyos hakodesh ] of the Chariot [ Merkava ] — which are lion — ox — eagle. And evil thoughts flow from the impure living beings — which are dog — donkey — hawk — as is known. And the essential hold of the Sitra Achra is from the left side — which is the aspect of the ox — the aspect of "and the face of the ox is from the left." And therefore the Sitra Achra is called by the name of donkey — as is known — for the donkey corresponds to the ox. And therefore evil thoughts — which are the aspect of the blemish of da'as — are in the aspect of the mixed breed [ kil'ai ] of ox and donkey. And on Shabbos — when the Sitra Achra is subdued — and then the da'as is repaired — therefore it is said: "in order that your ox and your donkey may rest." For then everything is included in holiness — and even the Sitra Achra is subdued and becomes a chariot for holiness. And this is what is said of Yaakov: "and I had ox and donkey" — for he brought everything to holiness. (Hil. Kil'ei Behema, Halacha 2, os 3, 4)

128. Shabbos is the aspect of the all-inclusive intellect [ sechel hakolel ] — the aspect of the Holy of Holies [ kodshei kodashim ]. For Shabbos is the will of wills — which is the aspect of the Holy of Holies. And therefore the Torah was given on Shabbos — for it issues from supernal wisdom [ Chochma ila'a ] — from the above-mentioned all-inclusive intellect. And there all the contractions are sweetened — which are the root of all enterprises and labors — as explained in the main text. And therefore on Shabbos all the thirty-nine labors are nullified — until through this one merits to draw the holiness of Shabbos also onto the six weekdays — to sanctify all the thirty-nine labors and weekday works — so that they be in the aspect of the labor of the Sanctuary and the Temple — where the above-mentioned aspect of the all-inclusive intellect shines more greatly — the aspect of the Holy of Holies. (ibid., Halacha 3, os 1, 4)

129. Shabbos is the aspect of the World to Come — which is the day that is entirely good. For then all the troubles and sufferings will be entirely nullified — and one will engage only in thanksgiving and acknowledgment — to give thanks and praise to Hashem. And the six weekdays are the aspect of this world — which is full of troubles and sorrows — anger and pains. And there is no counsel for this — except to cry out to Him. But from the great bitterness of the troubles — the heart is sometimes so sealed — that one cannot even cry out to Him. Therefore one must accustom oneself greatly to give thanks to Hashem at every time — for all the lovingkindnesses and the wondrous goods He does with us at every moment — even in this world. And even in the midst of the trouble itself — one must seek so thoroughly — until one finds some expansiveness that Hashem has expanded for them — the aspect of "in distress You expanded for me." And to give thanks to Hashem for this. And this is the aspect of drawing the holiness of Shabbos onto the six weekdays. And through this one merits to strengthen and cry out to Him until one merits to go out from the trouble entirely. And then one will merit to the thanksgiving and acknowledgment in the completeness of the aspect of Shabbos — the aspect of the World to Come. And this is the aspect of reciting the Psalm "Hodu" [Psalm 107] at the entry of Shabbos — for all the troubles in the world — and the essential is the troubles of the soul — namely all the ascents and descents that pass upon every Israelite from small to great — all are included in those four categories who must give thanks — explained there. And for all of these one must cry out greatly to Hashem at every moment. But before all the outcries one must begin with thanksgiving as mentioned — which is the aspect of "giving thanks for what has passed and crying out for what is yet to come." Which is the aspect of why this Psalm begins with "Hodu" [Give thanks] — and afterward "and they cried out" — "they shall give thanks to Hashem for His lovingkindness" — and then again "and they cried out" — and again "they shall give thanks" — and so several times. And all of this we need at the entry of Shabbos — when one must include all six weekdays in the holiness of Shabbos — and nullify the sadness and sorrow of the weekdays — and draw the holiness and joy of Shabbos — which is the aspect of the above-mentioned thanksgiving and acknowledgment. (ibid., Halacha 4, os 4, 5, 7)

130. Thanksgiving and acknowledgment is the aspect of the delight of the World to Come — the aspect of Shabbos — as mentioned above. And therefore when primordial Adam sinned — and Shabbos protected him — he immediately opened and said: "A psalm — a song for the Shabbos day — it is good to give thanks to Hashem." For he understood and comprehended immediately that even though he had sinned so greatly — until to this very day one must engage in the repair of this blemish — until the repair is completed in the days of our righteous Mashiach speedily in our days — even so one must already give thanks greatly to Hashem for the expansions and the good lovingkindnesses that Hashem has bestowed upon him in the midst of the intense trouble of the intensification of the blemish and the corruption so greatly. And through this one will have the power to strengthen and cry out for the future — until one merits to be repaired in completeness. And therefore he immediately said: "it is good to give thanks to Hashem" — for this is the essential path to draw close to Hashem through thanksgiving and acknowledgment. And this: "it is good to give thanks to Hashem" — certainly good — for even for the most lowly of the lowly it is a very good and wondrous path — fortunate is one who merits to it. (ibid., os 11)

131. The essential illumination of the holy da'as is on Shabbos. And therefore on Shabbos the Torah was given — which is the essential da'as . And therefore then the illumination of the will shines more greatly at the time of eating — through which is the essential drawing of da'as . And this is the aspect of the excellence of the holiness of the eating of Shabbos. And therefore for the most part the essential illumination of the da'as that the tzaddik illuminates upon his disciples through the saying of his Torah is at the time of the Shabbos meal — and most particularly they engage in this at the third meal. For then is the time of the departure of Moshe at the will of wills — in the will within wills. In order that his da'as remain after him forever — even after his departure — through the illumination of the will that he draws then. Through which is the essential drawing of the tzaddik 's da'as even after his departure — from generation to generation forever. (Hil. Pidyon Bechor, Halacha 5, os 16)

132. The six weekdays are the aspect of Vav — the aspect of heart — where the fallen loves [ ahavas nefulos ] reside — coming from the breaking of the vessels. The above-mentioned loves are the aspect of broken-heartedness [ shevron lev ]. And on Shabbos the six weekdays ascend — and the holiness of Shabbos flows upon them — which is the aspect of the light of the holy point — where the root of holy love resides. Which is the aspect of the delight of Shabbos — the aspect of "love with delights" [ ahava b'ta'anugim ]. And therefore the eating of Shabbos is very precious — for then the eating is in great holiness — since the fallen loves are nullified through the revelation of the light of holy love. (Hil. Chala, Halacha 2, os 3)

133. The eating of Shabbos is eating in holiness — the aspect of manna — as has been brought. For the delight of Shabbos is the aspect of the delight of the World to Come. And through such eating one merits to receive great mochin — and to prayer with intention [ kavana ] that is in the aspect of thunders [ re'amim ]. Until through this the crookedness of the heart [ akmimiyas shebalev ] is straightened — and one merits to joy — namely to perform the mitzva with such joy that one feels the delight of the World to Come — which is the reward of the commandments at the very moment of performing the commandments in this world itself. Which is the aspect of "to eat and drink and rejoice" — which is said of Shabboses and festivals. And this is the aspect of the double-loaf [ lechem mishne ] of Shabbos — which is the aspect of "all her household is clothed in scarlet" — and our Sages expounded: clothed in double [ lavush shnayim ] — for the Torah doubles its words in every commandment: "giving you shall give" — "opening you shall open" — "returning you shall return" — and similar. That is: the essential completeness of fulfilling the commandments is when one expects no reward of the World to Come for them — only one delights and rejoices in the commandment so much that one expects no reward at all — only their reward is that Hashem will present another commandment for them to fulfill — in exchange for the reward of this commandment. The aspect of "the reward of a commandment is a commandment." And this is the aspect of "giving you shall give" — one gives to charity in order to merit through this to give again and to fulfill the mitzva of charity again. And likewise in all the commandments. And this is the aspect of the double-loaf of Shabbos — the aspect of "a double Torah" [ mishne Torah ] — the aspect of "clothed in double" — the aspect of "the reward of a commandment is a commandment." Which one merits through the holiness of the Shabbos eating. And this is the aspect of the eating of manna — the aspect of "for they did not know what it was." Which is the aspect of "the ultimate of knowing is that we do not know" — for to such joy one cannot merit — except when one nullifies oneself entirely from everything — until one does not know anything about oneself at all — which is the aspect of "for they did not know what it was." And then one wants no reward of the World to Come at all for the fulfillment of the commandments as mentioned. (ibid., Halacha 4, os 4, 5)

134. Through reciting Havdalah at the conclusion of Shabbos and saying "Who separates between holy and weekday" — specifically through this the weekdays too are sanctified — and the holiness of Shabbos is drawn upon them. To banish the hold of the Serpent's pollution from the weekdays — as is known — which is the secret of Havdalah . And apparently it is the opposite — for surely we are now separating the holiness of Shabbos from the weekday — and how is it that through this the weekdays are sanctified. But the truth is: the essential holiness and the essential sustaining of the world is Shabbos — and all the weekdays are the aspect of remnants [ shirayim ] — created entirely only for the sake of Shabbos. But as long as one does not separate between the holiness of Shabbos and the weekdays — and does not reveal the distinction between them — then it seems — G-d forbid — as if all faces are equal — for what is one day from another — since one does not yet know who is the primary and the root and who are the remnants. And then the world is in the aspect of void and chaos and darkness. Only specifically through the Havdalah — when one separates between holy and weekday and between the seventh day and the six days of action — and one knows and reveals that the essential primary and sustaining of all the world is Shabbos — and all the weekdays are the aspect of remnants — through this specifically the weekdays too are sanctified with the holiness of Shabbos — through their laboring themselves all the weekdays for the sake of Shabbos — for this is their essential ascent and repair. As it is said: "remember the Shabbos day" — and our Sages expounded: "remember it from the first day of the week." And through this the six weekdays are included in the holiness of Shabbos — and are sanctified from the Serpent's pollution. Through becoming the aspect of remnants in relation to Shabbos — which is the essential of their repair. (Hil. Chala, os 8; see Yira, os 106)

135. The six weekdays are the aspect of the six orders of the Mishna — which are the aspects of valid and invalid — impure and pure — and so on. And there is the essential toil to clarify the halacha — the permitted from the forbidden — the valid from the invalid. And from there flow all the journeys — which are the aspect of exile and wanderings — as explained in the main text. But on Shabbos it is rest and freedom — and therefore there is no exile and wandering — for it is forbidden to go outside the boundary on Shabbos. For Shabbos is a foretaste of the World to Come — when the essential completeness of the clarification of the halacha will be. And all the power to clarify and purify the halacha in the six weekdays — which are the aspect of the days of exile and wandering — all is through the power of the holiness of Shabbos drawn upon the weekdays. For Shabbos is the aspect of the completeness of the da'as that will be revealed in the future — when all the halachos will be attained in ultimate clarity in their truth. And also then one will understand all the inner wisdom and secrets of the Torah of every single halacha — how to attach oneself and be included in Him through every single law of every single halacha . The aspect of "whoever studies halachos every day is assured that they are a child of the World to Come" — for according to the toil they had in this world to learn and review halachos — so will they merit in the World to Come to attain the da'as of the inner wisdom and secrets of the halacha . Which is the essential aspect of the delight of Shabbos — which is the delight and joy of the World to Come. And therefore on Shabbos the feet ascend to holiness — the aspect of "if you return your foot from Shabbos." For the clarification and purification of the halachos in completeness is the aspect of the ascent of the feet — as explained in the main text. And therefore the marital union of Torah scholars is on Shabbos — for then the union is in holiness — in the aspect of the clarification of the halachos . And all of this is through the power of the truly true tzaddik who is Shabbos of all days. (Hil. Reishis HaGez, Halacha 5, os 19)