חלק א

Shabbos is the aspect of Da'as [דַּעַת — Divine Knowledge/Consciousness], as is explained in Siman 119 and onward. [וכו'] As it says: "And My Shabbosim shall you observe," and so on — [וכו'] "to know that I am Hashem Who sanctifies you." [Exodus 31:13]

Da'as: Shabbos is the aspect of Divine Knowledge — keeping it leads to truly "knowing" Hashem. The eye: Shabbos is the three colors of the eye / pupil — the power of gazing upon the intellect within all things. Yaakov / sun / intellect: Yaakov was the first Shabbos-keeper; his intellect is the "sun" that shines charity on the spiritually poor. Ches (ח) + Nun (נ) = Noach (נח) = Chane (חן) = Grace: The two pillars of Shabbos. Ches = sun/intellect/life-force; Nun = moon/Malchus/Shabbos Queen. Their union brings divine favor and accepted prayer. Yosef: Most fully comprised of Yaakov's aspect; kept Shabbos before it was given; withstood trial through cleaving to intellect. Shabbos boundary (2,000 cubits): 1,000 cubits of emunah (transcendent faith) + 1,000 cubits of Chochmah (sacred wisdom) — corresponding to Nun and Ches. Erev Shabbos: The three announcements (tithe, Eruv, candles) correspond to Malchus, Torah, and their union — and must be said with calm/quietness. Siman 1 — Conceptual Flow Da'as (Knowledge)

Gazing upon the Intellect within all things ח Ches = Sun = Intellect = Chayus

נ Nun = Moon = Malchus = Shabbos Queen

חן Chane (Grace) → Prayer Accepted Sitra Achra subdued

Torah prevails Redemption approaches

Siman 2 — סימן ב Emor el HaKohanim — "Speak to the Kohanim…" [Leviticus 21] [Corresponding to Likutay Moharan I, Siman 31 — B'ra b'Divra] The essential perfect completion of prayer occurs on Shabbos — for this is the aspect of the psalm: "A psalm, a song for the day of Shabbos: It is good to give thanks to Hashem" [Psalms 92:1–2] — as is explained in the holy Zohar and the Tikunim, that then [on Shabbos] is the essential perfect ascent of prayer [aliyyas hatefillah].

Also, Shabbos is the aspect of Shmiyas HaBris [guarding of the Bris — the covenant of purity] — as it is written: "an eternal covenant [bris olam]" [Exodus 31:16] — as explained in the teaching B'ra b'Divra, Siman 31. And it is the aspect of Yosef, as mentioned above in Siman 1. And therefore, on Shabbos is the essential sanctity of marital union [zivug] — for the onah [conjugal obligation] of a Torah scholar is from Shabbos to Shabbos — as explained in the holy Zohar. And this is the aspect of [Tractate Shabbos, folio 63]: "He shall not go out with a sword," and so on [וכו'] — for then all weapons [klei zayin] are annulled. And then the essential weapon [klei zayin] is prayer — for this is the aspect of the verse they brought there, which speaks of the future [redemption]: "And they shall beat their swords into plowshares," and so on. [וכו'] [Isaiah 2:4] Also, Shabbos is the aspect of mishpat [justice / rectified judgment] — the aspect of the amuda de'emtz'aisa [the central pillar — Tiferes] — as brought in Tikuna Tesha-Esray [Tikun 19], folio 40 — that the letter ת · Tuv of שַׁבָּת [Shabbas] alludes to Tiferes, which is the central pillar. And so it is likewise explained in Sefer HaKaneh, folio 3: "Tiferes is called Shabbos and King," and so on. [וכו'] And this corresponds to: "And My judgments they have kept," and so on, [וכו'] "and My Shabbosim they have sanctified," and so on [וכו'] [Ezekiel 20:19–20] — and it is the aspect of Yaakov. For Yaakov was the first about whom the keeping of Shabbos is stated, as it is written: "And he encamped [vayichan] at the face of the city" — and as our Sages of blessed memory expounded.

Also, Shabbos is the aspect of the perfection of charity [shleimus hatzedakah] — the aspect of "the sun on Shabbos is tzedakah for the poor." And therefore the Tana opened tractate Shabbos with [the case of] "the poor man stretched out his hand," and so on. [וכו'] As explained in the teaching B'ra b'Divra mentioned above — and see also the teaching Poss'im Bo, Siman 86. And this is what our Sages of blessed memory taught: "Charity [tzedakah] is pledged for the poor on Shabbos," and so on [וכו'] [Tractate Shabbos 118b]. And this is [the verse]: "Guard justice and perform righteousness [shimru mishpat va'asu tzedakah]," and so on, [וכו'] "Fortunate is the man [ashray anosh]," and so on, [וכו'] "who guards the Shabbos from profaning it [shomer Shabbos mechalelo]," and so on, [וכו'] "and holds fast to My covenant [umachzikim b'vrisi]." [Isaiah 56:1–4] Also, Shabbos is the aspect of the nullification of foreign thoughts [bitvul machshavos zaros] — which are the aspect of the ananin d'machsin al ayyinin [clouds that cover the eyes] — for Shabbos is the aspect of the World of Thought [olam hamachshavah], as is well-known — and through it, the aforementioned clouds are nullified, and the sun shines forth — as it is written: "And the sun of righteousness will shine for you who fear My Name" — "these are the observers of Shabbos" — as Rashi explained [on Tractate Ta'anis, folio 8b] — "sun of righteousness [shemesh tzedakah]."

Also, Shabbos is the aspect of the eyes [ayyinin] — the aspect of the three colors of the eye and the pupil of the eye — as is well-known.

Also, Shabbos is the aspect of the Tzadik — as explained in the Tikunim that Shabbos and the Tzadik are from one and the same aspect — and it is the aspect of Moshe — the aspect of Mashiach — the aspect of: "Moshe rejoiced in the gift of his portion [yishmach Moshe b'matnas chelko]" [from the Shabbos Musaf liturgy] — as is well-known. And it is the aspect of the erection of the Mishkan [hakamas haMishkan]. And therefore the matter of Shabbos was placed adjacent to the labor of the Mishkan. And the labor of the Mishkan does not override Shabbos — for on the contrary — the essential building of the Mishkan comes through the keeping of Shabbos. Also, Shabbos is the aspect of the study of Torah — for our Sages of blessed memory said in the Yerushalmi: "Shabbosim were given only for words of Torah." And all agree that on Shabbos the Torah was given. And then the reading of the Torah [takes place] in its perfect completion [b'shleimus] — specifically at the time of prayer [bishas hatefillah davka]. And then it is the aspect of the renewal of the souls [hischadshus haneshomos] — for Shabbos is the World of Souls [olam haneshomos], as explained in the holy Zohar. And see in Tikun Vov, regarding the matter of "virgins after her," and so on. [וכו'] And this is the aspect of: "The heavens declare the glory of G-d [hashomayim misaprim kevod E-l]" [Psalms 19:2] — which begins the Shabbos psalms — which alludes to the matter mentioned above, as explained within.

Also, then is the aspect of the nullification of the hiding of the Face [bitvul hester panim] — as explained in the writings of the holy Ari z"l — that on Shabbos is the aspect of the union of the Holy One, blessed be He, and His Shechinah [Divine Presence] — panim b'panim [face to face]. And on Erev Shabbos at Minchah [the afternoon prayer], all the prayers of the weekdays ascend — and this is the aspect of preparation for the aforementioned union — the aspect of baking and cooking [afiyah u'vishul] — as explained within. For this is the aspect of: "That which you are to bake — bake it; and that which you are to cook — cook it; and all that remains, set it aside as a safekeeping until the morning" [Exodus 16:23] — the aspect of "morning" is the morning of Avraham — the aspect of Chesed [Lovingkindness] — for the ultimate rectification [gemar hatikun] comes only through the Chesed of the Holy Name, blessed be He, that shines on Shabbos — as is understood from the holy Zohar. And this is the aspect of: "A psalm, a song for the day of Shabbos," and so on — [וכו'] "to declare in the morning Your kindness [l'hagid baboker chasdecha]," and so on. [וכו'] [Psalms 92:1–3] And because the holiness of Shabbos is comprised of all the aforementioned aspects — which are the aspects of the rectification of prayer [tikunay hatefillah], which is the life-force of Mashiach [chayyuso shel Mashiach] — therefore it is stated [in Yirmiyahu 17]: "And it shall be, if you hearken diligently unto Me," and so on, [וכו'] "to bring no burden," and so on, [וכו'] "and to sanctify the day of Shabbos," and so on, [וכו'] "then there shall enter through the gates of this city kings and princes sitting upon the throne of David," and so on [וכו'] [Jeremiah 17:24–25] — the aspect of: "Of the fruit of your body I shall set upon your throne [mipri vitnecha ashis l'kise lach]" [Psalms 132:11] — as explained within. And therefore our Sages of blessed memory taught: "Were Israel to observe two Shabbosim, they would be redeemed immediately." For the coming of Mashiach and the approach of the Redemption is dependent upon the keeping of Shabbos, as mentioned above.

The essential perfect completion of prayer occurs on Shabbos — for this is the aspect of the psalm: "A psalm, a song for the day of Shabbos: It is good to give thanks to Hashem" [Psalms 92:1–2] — as is explained in the holy Zohar and the Tikunim, that then [on Shabbos] is the essential perfect ascent of prayer [aliyyas hatefillah].

Prayer: Shabbos is when prayer ascends in its perfect completion — the Shabbos psalm (Ps. 92) opens with "It is good to give thanks." Bris (Covenant of Purity): Shabbos is "an eternal covenant" — the power of Yosef who withstood his trial; the sacred time for marital union. Weapons → Prayer: On Shabbos all weapons are annulled — the only weapon is prayer, which in the future era of redemption replaces swords. Mishpat / Tiferes / Central Pillar: The letter Tuv (ת) of Shabbas = Tiferes = justice = the rectified central pillar. Sefer HaKaneh: "Tiferes is called Shabbos and King." Tzedakah: Tractate Shabbos opens with "the poor man's hand" — Shabbos is when the sun of charity shines on the spiritually poor. Nullification of foreign thoughts: Shabbos as World of Thought dissolves the clouds covering the eyes, and the sun shines — for the observers of Shabbos. Tzadik = Moshe = Mashiach = Mishkan: Shabbos and the Tzadik are one aspect; the Mishkan is built through Shabbos, not at its expense. Torah / Soul Renewal / Hester Panim removed: Shabbos = face-to-face Divine union; Erev Shabbos Minchah = the "baking and cooking" of preparation; morning of Chesed. Mashiach and Redemption: All these aspects together constitute the life-force of Mashiach — therefore two Shabbosim bring immediate redemption. Siman 2 — The Life-Force of Mashiach Perfect Prayer Bris / Purity

Mishpat / Tiferes Torah / Soul Renewal Face-to-Face Union

Chayyus shel Mashiach — Life-force of Mashiach → Redemption Translation continues in subsequent sections — Simanim 3 onward. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman

Yikara DiShabsa — Simanim 3–6 (Corrected, Complete) Yikara DiShabsa · יקרא דשבתא Part One — Simanim 3 through 6 — Corrected Complete Edition נ נח נחמ נחמן מאומן

Siman 3 — סימן ג Akrokta — [A Zoharic term for a sacred mystical melody] [Likutay Moharan I, Siman 64] The essential perfect completion of the building of the Malchus d'Kedushah [the Kingdom of Holiness] is on Shabbos — and then it is united with its Beloved, as it were, face to face, as mentioned above, and as explained in the holy Zohar. And the essential building [of Malchus] comes from the aspect of the holy legs [raglei hakedushah] — the aspect of Netzach and Hod — for this is the aspect of: "If you return from Shabbos your feet [raglecha]," and so on, [וכו'] [Isaiah 58:13]. And from there the Prophets draw their sustenance — for this is the aspect of what is explained in Zohar Chadash Bereishis, that on Shabbos the aspect of Ruach HaKodesh [Holy Spirit] is drawn down upon every single person of Israel, and so on. [וכו'] And this is the aspect of the menuchah [rest] of Shabbos — in the manner of what our Sages of blessed memory taught: "'And rest [menuchah] I found not' — this is prophecy [nevuah]." And from there is drawn the holy music [neginah d'kedushah] — for this is the aspect of: "A psalm, a song for the day of Shabbos — it is good to give thanks to Hashem," and so on, [וכו'] "upon the ten-stringed [instrument], and upon the lyre," and so on — [וכו'] [Psalms 92:1–4] — for this is the aspect of the zemiros [songs] and sacred melodies [nigunim] of the holy Shabbos.

Also, then is the essential perfect completion of the shis izkain d'kanah [six rings of the reed/windpipe] — from which [issues forth and] the voice shoots forth. For the six rings are the aspect of the six steps to the throne — as explained in Zohar Pinchas, folio 235. And on the seventh day [G-d] was elevated and sat upon His throne of glory — as our Sages of blessed memory taught. Also, then is the essential perfect completion of the Torah sheb'al peh [Oral Torah] — which is the six orders of Mishnah [shisha sidray Mishnah] — which correspond to the six days of Creation, as is well-known. And on Shabbos they are encompassed and ascend to the ultimate limit of their perfection — for this is the aspect of: "For in six days Hashem made the heavens and the earth, and He rested on the seventh day." [Exodus 31:17] For all of them are encompassed and completed in the holiness of Shabbos — as explained in the holy Zohar. And then is the time of the ascent of the worlds — and Yetzirah [the World of Formation] ascends into Beriah [the World of Creation], and so on — [וכו'] as is well-known. And then the thread of Chesed [Lovingkindness] is drawn down in its perfect fullness — the aspect of: "to declare in the morning Your kindness" [Psalms 92:3] — and one merits learning [Torah] for its own sake [lishmah]. For then there is no foothold whatsoever for the Sitra Achra — the aspect of the serpent — in one's Torah study, heaven forfend. For "when Shabbos enters, she [the Shechinah] is united and separates from the Sitra Achra," and so on. [וכו'] For then is the essential time of their [the forces of impurity's] subjugation — as explained in the holy Zohar. And Nogah [the intermediate shell] ascends and is encompassed within holiness — for this is the aspect of: "from learning not for its own sake, one comes to learning for its own sake" [mitoch shelo lishmah ba lishmah] — as explained elsewhere. And therefore on Shabbos one also elevates the aspect of the melody that had fallen, and so on, [וכו'] as explained in Siman 226 — for this is the aspect of: "after the ascent, bring" and so on, [וכו'] as explained within.

The essential perfect completion of the building of the Malchus d'Kedushah [the Kingdom of Holiness] is on Shabbos — and then it is united with its Beloved, as it were, face to face, as mentioned above, and as explained in the holy Zohar. And the essential building [of Malchus] comes from the aspect of the holy legs [raglei hakedushah] — the aspect of Netzach and Hod — for this is the aspect of: "If you return from Shabbos your feet [raglecha]," and so on, [וכו'] [Isaiah 58:13]. And from there the Prophets draw their sustenance — for this is the aspect of what is explained in Zohar Chadash Bereishis, that on Shabbos the aspect of Ruach HaKodesh [Holy Spirit] is drawn down upon every single person of Israel, and so on. [וכו'] And this is the aspect of the menuchah [rest] of Shabbos — in the manner of what our Sages of blessed memory taught: "'And rest [menuchah] I found not' — this is prophecy [nevuah]."

Malchus united with its Beloved: On Shabbos the Divine Presence is perfectly united face to face with the Holy One. Netzach and Hod / the holy legs: The building of Malchus flows from these — hence "return your feet from Shabbos." Ruach HaKodesh / prophecy: On Shabbos a holy spirit rests on every Jew; the "rest" of Shabbos is itself the aspect of prophecy. Sacred music: From Netzach and Hod flow song and melody on Shabbos — hence Psalm 92 is "a psalm, a song" with instruments. Six rings / six Seder orders: The Oral Torah's six orders correspond to the six days; Shabbos brings them to ultimate completion. Thread of Chesed / learning lishmah: On Shabbos the Sitra Achra has no hold on Torah study; even Nogah is elevated; one who had fallen in melody can raise it on Shabbos. Siman 4 — סימן ד Anochi — "I [am Hashem your G-d]…" [Exodus 20:2] [Likutay Moharan I, Siman 5 and 62] Shabbos is a foretaste of the World to Come [me'ain Olam Haba] — as our Sages of blessed memory taught. And then one merits to know that all the events that befall him are for his good. And therefore one does not pray for one's personal needs on Shabbos — and our Sages of blessed memory taught: in order that he not be reminded, through mentioning healing, of a sick person he has in his house and become distressed. At first glance this is not understood — for even now he can still remember that he has a sick person [at home] and suffer even more, since he is also unable to pray for his recovery. But according to what was stated above, this is well-explained. For it is explained below in Siman 177 that a person must nullify his will before the will of G-d, blessed be He — that he should have no other desire whatsoever except as G-d wills — whether [G-d wills] that he have wealth, or children, or not, and so on. [וכו'] And through this he crowns His blessed Kingship in its perfect fullness, and so on — [וכו'] see there. At first glance this too is not understood — for if so, why did [the Sages] institute all the prayers of personal petition? And the Holy Name, blessed be He, Himself, as it were, requests from a person that he pray to Him — as it is written: "And call upon Me in the day of distress — I will deliver you and you will honor Me" [Psalms 50:15] — and it is written: "My dove in the cleft of the rock," and so on, [וכו'] "let Me hear your voice" [Song of Songs 2:14] — and as our Sages of blessed memory taught: "The Holy One, blessed be He, longs for the prayers of the righteous." But all of this is explained according to what is elaborated within in this teaching — for as long as there is not a complete union, as it were, between the Name Havayah and the Name Elokim — which is the aspect of Malchus — and then one recites [the blessing] over misfortune: "Blessed is the True Judge" [Dayan HaEmes] — then there is a great obligation specifically to pray for one's personal needs, and prayer is a need of the Most High, as it were. For most of a person's sufferings — may the Merciful One protect us — flow from this very matter itself: that the union is not in its perfect fullness, and the Malchus is in exile, as it were, among the nations — and they draw sustenance from the aspect of Malchus, as explained within. And sometimes the transgressions cause [this] to such a degree that the sins themselves afflict the person — in the aspect of: "Evil shall slay the wicked" [Psalms 34:22] — as brought within. And then one certainly must pray to G-d, blessed be He, that He cleanse and atone for his sins in His abundant mercies — and not through sufferings and illnesses, may the Merciful One protect us. And then, on the contrary, this very prayer itself is the aspect of Malchus — as is known — since he is praying for the building of Malchus and for the union to be complete — and then he will automatically be saved from all distress and sufferings, may the Merciful One protect us. And in this manner one must pray — for certainly G-d is good to all, and His mercies are upon all His works, and He, blessed be He, certainly desires in His innermost will to bring merit to Israel in all goodness — spiritually and materially, in this world and in the World to Come. And one prays regarding this: that our sins not cause, heaven forfend, a delay of the abundance that G-d, blessed be He, wishes to bestow upon us. But when one merits the aspect of the rectification of Malchus in its perfect fullness, and a complete union [yichuda shalim] is made between the Name Havayah and the Name Elokim — then it is known that even what appears in this world as suffering, heaven forfend, is only suffering of love [yisurin shel ahavah], and everything is good, and everything is one. And therefore on Shabbos — when the Malchus ascends from among them, as it were, and the union is then in its perfect fullness — as explained in the holy Zohar and the writings of the holy Ari z"l — therefore one knows then with complete knowledge that everything is for his good, and one does not pray for personal needs. And this is: "Shabbos is a time to refrain from crying out, and healing is close to coming" [Tractate Shabbos 12a] — that is, by the merit of Shabbos itself — for since he has been rectified spiritually, he will automatically be rectified physically as well, according to His blessed will. And our Sages expounded in the holy Zohar: "On the day that Hashem your G-d gives you rest from your sorrow and from your agitation," and so on [וכו'] [Isaiah 14:3] — for then all sorrow and agitation are nullified, and everything is love, and so on. [וכו'] And this is what is stated in the holy Zohar: "There is no 'good' except Shabbos" — as it is stated: "A psalm, a song for the day of Shabbos — 'good' to give thanks to Hashem," and so on. [וכו'] [Psalms 92:1–2] For then it is the aspect of "the Wholly Good and Beneficent" [Kulo HaTov v'haMaitiv]. And therefore Shabbos is called Echad [One] — as it is written: "Days were formed, and not one [v'lo echad bahem] among them" [Psalms 139:16] — as our Sages expounded: "This is the day of Shabbos" — for then it is entirely one [kulo echad]. And then is the perfect completion of the rectification of Malchus, and all aspects of elohim acherim [other gods] fall and are nullified — as explained in the holy Zohar — and Malchus is the aspect of davar [word/speech] — as explained within. And this is the aspect of "v'daber davar" [speaking/a word] — which is stated regarding Shabbos. And Shabbos is the aspect of teshuvah [repentance] — as explained elsewhere. And because the essential rectification is through verbal confession [vidduy devarim], therefore it is explained in the holy books that one must increase greatly in teshuvah, and in very many confessions and supplications on Erev Shabbos — in order to rectify what he damaged during the weekdays, and to merit to enter in perfect fullness into the holiness of Shabbos. (And see in the Shulchan Aruch of the Rav z"l, that even on Shabbos one is permitted to recite confessions, and so on — [וכו'] see there, Siman 288.) And this is what our Sages taught — that when the first Adam encountered Kayin and [Kayin] said to him: "I repented and was granted a settlement [nispashartiy]" — the first Adam said: "Is the power of repentance so great?!" He opened [his mouth] and said: "A psalm, a song for the day of Shabbos — it is good to give thanks to Hashem." And see Pirkei deRabbi Eliezer, Chapter 19, which expounds [this psalm] from the language of confession [vidduy], and likewise in Midrash Tehillim. That is — for at first he thought that the rectification of Malchus depended on this: that a person guard himself greatly from causing any damage to it, heaven forfend. But when he heard from Kayin that even though [Kayin] had already damaged so greatly — and yet, through the fact that he repented and confessed, and said: "My iniquity is too great to bear" [Genesis 4:13] — he was granted a partial atonement, even though his repentance was not complete, as our Sages of blessed memory taught. And therefore [the first Adam] opened [his mouth] and said: "A psalm, a song for the day of Shabbos" — for Shabbos is the aspect of teshuvah and the aspect of the rectification of Malchus. And this: "it is good to give thanks [tov lehodos] to Hashem" — that is, the aspect of verbal confession [vidduy devarim] — as it is written: "And one who confesses and abandons [his sins] will be shown mercy" [Proverbs 28:13] — as our Sages expounded: "One who offers a thanksgiving-offering [zovei'ach todah] — [this means] one who slaughters his evil inclination and confesses over it," and so on. [וכו'] And this: "and to sing praises to Your Name, Most High [ulzamer leshimcha Elyon]" [Psalms 92:2] — for the Name [referred to] is the aspect of Elokim — the aspect of Malchus — as explained within. And through sins, heaven forfend, they [the forces of impurity] are given sustenance from the aspect of Elokim. And therefore they are called elohim acherim [other gods] — as explained within. But through teshuvah and verbal confession — which is the aspect of the holiness of Shabbos, when Malchus ascends from among them — then [it comes to be] in the aspect of: "For You, Hashem, are Most High over all the earth — exceedingly exalted above all the gods [elohim]" [Psalms 97:9]. And this: "For Hashem Most High is awesome — a great King over all the earth" [Psalms 47:3] — the aspect of the perfect ascent of Malchus — the aspect of: "for G-d is the King of all the earth" [Psalms 47:8]. And just as when one is saved from distress, heaven forfend, one must bring a thanksgiving offering and sing and give thanks to Hashem — in the aspect of: "Let them give thanks to Hashem for His kindness," and so on [וכו'] [Psalms 107] — so too, all the more so, when one merits the rectification of the aspect of Malchus, and merits through this complete knowledge — which is a foretaste of the World to Come — to know that all the events that befall him are for his good, so that all manner of pain and suffering automatically ceases, heaven forfend — then certainly one must give thanks to Hashem. And therefore our Sages taught: "All offerings will be nullified in the future except the thanksgiving offering" — that is, as mentioned above. And this is why [the first Adam] opened with: "A psalm, a song for the day of Shabbos — it is good to give thanks to Hashem" — in its plain sense as well. And according to this approach, all the content of this psalm can be interpreted — as will be understood. And this is why the [Sages] instituted reciting the psalm of "Hodu" [Give thanks] close to the entry of Shabbos — on account of the ascent of Malchus, as is known. And this is what our Sages taught: that "Whoever delights in the Shabbos is saved from the subjugation of kingdoms." That is — for then is the aspect of the subduing of the Malchus d'Sitra Achra. And this is what they stated there [Tractate Shabbos 118a]: "He is given an inheritance without borders [nachalah bli metzarim]," and so on. [וכו'] "He is given all the desires of his heart" — that is, as mentioned above — for it is a foretaste of the World to Come, which is the aspect of "wholly good, wholly one" without any distress or limit whatsoever. And this is what is stated in the passage of the holy Zohar [Kegavna]: "Just as they are united Above in One," and so on — [וכו'] "and behold, we have established the mystery of Havayah — One and His Name — One," and so on — [וכו'] "the mystery of Shabbos — she is Shabbos, which is united in the mystery of One," and so on — [וכו'] "and no other dominion rules over any of the worlds apart from her." And so it is explicitly explained that Shabbos is the aspect of the ascent of the Malchus d'Kedushah and the subduing of the Malchus d'Sitra Achra, and the drawing down of the rectification that will be in the future — the aspect of "Hashem is One and His Name is One" — as mentioned above. And then is drawn the aspect of the rectification of the bones — for the soul is from the same aspect as the bones, as understood from teaching 67, in the teaching Vayiven, and so on. [וכו'] And on Shabbos one merits an additional soul [neshamah yeseirah], and the bones are refreshed and invigorated — in the aspect of: "Sweet to the soul and a healing to the bone" [Proverbs 16:24]. And also because our Sages of blessed memory taught: "Whoever eats and drinks on Tisha B'Av — of him it is said: 'their sins are engraved upon their bones'" [Ezekiel 32:27]. And from this it is automatically understood that through the eating of Shabbos, the bones are rectified with great holiness. And this is why [the verse] is juxtaposed: "And your bones He will strengthen [yachalitz]" — to the matter of: "if you return from Shabbos," and so on [וכו'] [Isaiah 58:11, 13]. And this is what our Sages taught [Midrash Rabbah, Parashas Behar, section 34]: "Yachalitz — means: he will rest — therefore they instituted reciting on Shabbos [in Musaf]: 'Favor us and strengthen us [retzai v'hachlitzaynu]'," and so on. [וכו'] Also, Shabbos is the aspect of the Torah scholar [talmid chacham] — who is the aspect of Moshe — the aspect of: "Moshe rejoiced in the gift of his portion [yishmach Moshe b'matnas chelko]." And it is the aspect of the comprehensiveness of the entire Torah — as our Sages taught: "Shabbos is equal in weight to the entire Torah" [see Zohar Shemos, folio 151]. And it is the aspect of fire [aish] — the aspect of the flame of fire [shalhava de'asha] that descends every Erev Shabbos — which is the aspect of: "sparks of fire, a flame of G-d [rish'fay aish shalheves Kah]" [Song of Songs 8:6] — as explained in the holy Zohar and the writings of the holy Ari z"l. And through this the impure husks [klippos teme'os] — which are the aspect of the consuming fire of the Sitra Achra — are subdued, and from within them the Malchus d'Kedushah and all the holy sparks rise up — as is known — for this is the aspect of: "Anything that comes through fire — you shall pass it through fire" [Numbers 31:23]. And this is the aspect of: "You shall not kindle fire in any of your dwellings on the day of Shabbos" [Exodus 35:3] — stated regarding Shabbos specifically, with the exception of the fire of the altar — as the matter is explained in the holy Zohar. And this is what is stated [in Yirmiyahu 17]: "And it shall be, if you hearken diligently unto Me," and so on, [וכו'] "and to sanctify the day of Shabbos," and so on, [וכו'] "then there shall enter through the gates of this city kings and princes sitting upon the throne of David," and so on [וכו'] [Jeremiah 17:24–25] — that is, the aspect of the rectification of the Malchus d'Kedushah. "And if you do not hearken to Me to sanctify the day of Shabbos," and so on, [וכו'] "then I will kindle a fire in its gates," and so on [וכו'] [Jeremiah 17:27] — that is, the aspect of the strengthening of the fire of the Sitra Achra, which is the aspect of the root of the Malchus d'Sitra Achra. And this is what our Sages taught [Tractate Shabbos 119b]: "Fires break out only in a place where Shabbos is desecrated," and so on. [וכו'] "Jerusalem was destroyed only because they desecrated the Shabbos therein" — that is, as mentioned above. And therefore, in the building of Jerusalem in the future, it is stated: "And I will be for her a wall of fire all around" [Zechariah 2:9] — the aspect of the fire of holiness, which is the aspect of the root of the Malchus d'Kedushah — which is the aspect of Jerusalem, as is well-known. Also, Shabbos is in the aspect of humility [anavah] — the aspect of: "Let each man remain in his place [shvu ish tachtav]" [Exodus 16:29] — stated regarding Shabbos — as explained in the teaching Betach B'Hashem, Siman 79. And it is in the aspect of making oneself like the worthy ones [kosherim] — the aspect of: "To all [the creatures] You gave a mate — but to me You gave none," and so on. [וכו'] And it is in the aspect of the nullification of all physical sensations and materiality. And therefore Shabbos is called by the language of shvisah [cessation] and bitul [nullification]. And this: "for in it He rested [shavas] and was refreshed [vayinafash]" [Exodus 31:17] — for the materiality is nullified through the greatness of the shining of the soul that illuminates then — the spirituality of the soul shines — and it is in the aspect of a wise man [ish chacham] — for then one ascends to Chochmah [Wisdom] — as explained in the commentary of the holy Ari z"l at the end of Sefer HaTikunim — for this is the secret of the verse: "I considered my ways, and I turned my feet," and so on. [וכו'] [Psalms 119:59] And therefore there is the power in the keeping of Shabbos to atone for sins — as it is written: "and a keeper of Shabbos from desecrating it [shomer Shabbos mechalelo]" [Isaiah 56:2] — and our Sages expounded [this as]: "it is forgiven him [mechul lo]" [a wordplay on mechalelo] — for it is in the aspect of: "and a wise man can appease it [v'ish chacham yechaperena]" [Proverbs 16:14]. Also, Shabbos is the aspect of the rectification of all the character traits [middos] that are drawn from the four elements [d'arbah yesodos]. For the letters of שַׁבָּת — which are ש · Shin, ב · Beis, and ת · Tuv — allude to the Patriarchs together with the Shechinah, which are the root of the aspect of the four elements: fire, wind, water, earth [aish, ruach, mayim, afar] — as explained in the holy Zohar. Also, all three aspects that exist in drawing close to Tzadikim — all of it is encompassed within the holiness of Shabbos. The first aspect — which is effected through seeing the Tzadik: This is the aspect of: "See [re'u], that Hashem has given you the Shabbos" [Exodus 16:29] — specifically "see" [re'u, davka] — for Shabbos itself is the aspect of the three colors of the eye and the pupil of the eye, as explained elsewhere. And Shabbos is the aspect of the Torah scholar, as mentioned above. And as explained in the holy Zohar — and therefore they said to Rabbi Shimon bar Yochai of blessed memory: "You are [the embodiment of] Shabbos," and so on. [וכו'] And through the aforementioned seeing, all aspects of sadness and evil desires are nullified — for this is the aspect of: "On the day that Hashem gives you rest from your sorrow [mei'atzevcha]" [Isaiah 14:3] — stated regarding the holiness of Shabbos. And then the light of the holy love of the aspect of oneg Shabbos [Shabbos delight] shines — the aspect of "love with delights" [ahavah b'sa'anugim] — until all aspects of the imaginary loves of the desires are automatically nullified. And this is what is brought in the writings of the holy Ari z"l: "Es Shabsosai Tishomru [And My Shabbosim shall you observe] — for: ki os hi bainai u'vainechem [for it is a sign between Me and you] — the initial letters spell אהבו" [ahavu — love], and so on. [וכו'] The second aspect — which is the charity [tzedakah] one gives to the Torah scholar: This is the aspect of the sacred virtue of the charity of Shabbos — for this is the aspect of: "the sun of righteousness will shine for you who fear My Name" — "the sun on Shabbos is charity for the poor" — as mentioned above in Siman 2. Also, the very expenditure [hotzaah] of Shabbos itself is the aspect of charity — the aspect of: "Borrow upon My account," and so on — [וכו'] the aspect of: "one who lends to the poor lends to Hashem" [Proverbs 19:17]. And see Zohar Tzav, folio 29, and in the Tikunim, folio 58. And through this one is saved from idle speech, and so on, [וכו'] and from pride — and this is: "v'daber davar" [speaking words] — stated regarding Shabbos. And it is stated regarding it: "Let each man remain in his place" — which alludes to humility and lowliness, as mentioned above. And this is what our Sages taught [Tractate Shabbos 118a]: "Wealthy people in other lands — why do they merit [their wealth]? Because they honor the Shabbos." For through the nullification of the aforementioned character traits, one merits wealth — as explained within. And this is why [the passage in Isaiah 58] juxtaposes the matter of charity — "Is it not to break your bread for the hungry," and so on, [וכו'] "then your light shall break forth like the dawn," and so on [וכו'] [Isaiah 58:7–8] — to the matter of keeping Shabbos: "if you return from Shabbos your feet," and so on. [וכו'] "And you shall call the Shabbos a delight," and so on. [וכו'] And this: "if you return from Shabbos your feet" — which alludes to the fact that on Shabbos the holy legs rise up from the grasp of the sadness and the husks that had gripped them during the weekdays — as understood within, below in Siman 139, and in Siman 277, and in Likutay Moharan Tinyana, Siman 2, in the teaching Yimay Chanukah — where the nullification of sadness is explained. "From pursuing your affairs on My holy day" — alludes to the nullification of the desires that a person's heart craves and desires — the aspect of: "for he delighted in the daughter of Yaakov" [Genesis 34:19] — said of Shechem. "And you shall call the Shabbos a delight" — that is, the aspect of the holy love of the delight of Shabbos, as mentioned above. "The holy one of Hashem, honored," and so on [וכו'] — that is, the aspect of the nullification of pride and the pursuit of honor. "From pursuing your affairs, and speaking words [v'daber davar]" — this is the aspect of the nullification of idle speech and the like — that the speech should be only in holiness — the aspect of the speech of Shabbos. The third aspect — which is verbal confession [vidduy devarim] before a Torah scholar: Through which the buildings of the Malchus d'Sitra Achra are demolished, and the sacred speech is built — which is the aspect of Malchus — and one merits to be encompassed within the Infinite [Ain Sof], until one merits through this complete knowledge — to know that everything is good, and so on — [וכו'] This is likewise encompassed within the holiness of Shabbos, as mentioned above. And see Zohar Bereishis, folio 56, regarding the matter that the first Adam damaged all the letters of the Torah. And afterward he repented, and so on. [וכו'] When he gave birth to a son, he acknowledged his sin and called his name Shes [Seth], and so on. [וכו'] And the letters were not fully rectified until Israel stood at Mount Sinai and received the Shabbos, and so on. [וכו'] Our matter is explained [there]: that the essential completion of the rectification of the letters [of speech] within Malchus — through the verbal confession of the first Adam — comes specifically through the holiness of Shabbos — for this is the aspect of the rectification made through verbal confession before a Torah scholar specifically — who is the aspect of Shabbos, as mentioned above. For this is the aspect of "v'daber davar" [speaking words] — stated regarding Shabbos — as mentioned above. And then all the worlds ascend, together with the letters within them, to their root — that is, to the aspect of the will of the Infinite [ratzon Ain Sof] that is revealed on Shabbos — the aspect of ra'ava d'ra'avin [the Will of wills] — as explained within — the aspect of: "And the Holy Ancient One revealed His will [gali retzono]." And through this one merits prayer with great ardor [hislahavas] and with the shedding of physicality [hispashtus hagashmiyus] on Shabbos — and one merits complete knowledge — the aspect of: "to know that I am Hashem Who sanctifies you" — stated regarding Shabbos — and one merits to know that everything is good, everything is one. For this is the aspect of: "Hashem — He is G-d [Hashem Hu HaElokim]" — the aspect of "Hashem is One and His Name is One" — as mentioned above. And this is what the aforementioned verse concludes: "Then you will delight in Hashem" [Isaiah 58:14] — specifically "in Hashem" [al Hashem, davka] — the aspect of Atika Kadisha [the Holy Ancient One] — as explained in the holy Zohar — that is, the aspect of the revelation of the will of the Infinite. "And I will cause you to ride upon the heights of the earth" — the aspect of the destruction of the Malchus d'Sitra Achra — as our Sages expounded: that whoever delights in the Shabbos is saved from the subjugation of kingdoms — as it is stated: "And I will cause you to ride upon the heights of the earth," and so on. [וכו'] "And I will feed you with the heritage of Yaakov your father" — which is an inheritance without limits — that is, the aforementioned knowledge — to know that everything is good, as mentioned above — for this is the aspect of what our Sages taught: "If you have acquired knowledge — what do you lack?" [Da'as kanaisa — mah chaser?] And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" [Isaiah 58:14] — that is, all the aforementioned rectifications are accomplished through the rectification of the letters of speech [osios hadibur] in Malchus — which is the aspect of "the mouth of Hashem" — the aspect of Malchus peh [Malchus = mouth], as is well-known. And the Torah scholar shows him the path [mafris lo derech] according to the root of his soul — and this too is encompassed in the holiness of Shabbos — the aspect of: "and honor it from pursuing your ways [derachecha]" [Isaiah 58:13]. And this is why it is juxtaposed there [Isaiah 58]: "And those from you shall rebuild the ancient ruins" and so on [וכו'] — the aspect of the building of the Malchus d'Kedushah that was destroyed — "and you shall be called the repairer of the breach, the restorer of paths for dwelling [meshov'av nesivos lasheves]" [Isaiah 58:12] — that is, the paths of teshuvah that are revealed. "If you return from Shabbos," and so on — [וכו'] for all of this is encompassed within the holiness of Shabbos, as mentioned above. And when Malchus is rectified in its perfect fullness, then even those who are "behind" the holiness become a throne for holiness and help to build the structures of holiness as well — and this is the aspect of what is explained in the holy Zohar and the writings of the holy Ari z"l: regarding the matter that during the Shabbos ascents [aliyos Shabbos], even the klipas Nogah ascends and is encompassed within holiness. And Nogah is the aspect of the Aramaic translation [Targum] — which is the aspect of the "back" [achorayim] of holiness — as explained in the writings of the holy Ari z"l. And sometimes it is encompassed within the Sitra Achra, heaven forfend — in the aspect of the three impure husks [shalosh klippos teme'os] — and during the Shabbos ascents it is encompassed within holiness, and the flame of fire descends from Above to subdue the three aforementioned impure husks so that they should not attach themselves to it — as mentioned above. And when Nogah is encompassed within holiness, converts [gerim] are produced through this — as is known. And this is why [the passage in Isaiah 56] is juxtaposed: "And the strangers who attach themselves to Hashem," and so on, [וכו'] "all who guard the Shabbos," and so on, [וכו'] "and I will bring them to My holy mountain, and I will gladden them in My house of prayer," and so on [וכו'] "for My house shall be called a house of prayer for all the peoples" [Isaiah 56:6–7] — for prayer is the aspect of Malchus, as mentioned above. And this is the aspect of: "And I will give them, in My house and within My walls," and so on. [וכו'] [Isaiah 56:5] For the guarding of the holy Shabbos is the aspect of the building of the houses and walls of the Malchus d'Kedushah, as mentioned above. And therefore the matter of the guarding of Shabbos is juxtaposed to the labor of the Mishkan and the Temple, and the labor of the Mishkan does not override Shabbos — for on the contrary, the essential buildings of holiness which are the aspect of the building of the Mishkan come through the keeping of Shabbos, as mentioned above. And see [Yechezkel 20]: "And My Shabbosim they sanctified," and so on, [וכו'] "to know that I am Hashem your G-d" [Ezekiel 20:20] — for through Shabbos one merits the perfection of Da'as — which is: "Hashem — He is G-d" — as mentioned above — the aspect of: "I am Hashem your G-d [Anochi Hashem Elokecha]" — as explained within. And this is what is stated in the portion Va'eschanan: "Guard the day of Shabbos," and so on — [וכו'] "And you shall remember that you were a slave in the land of Egypt" [Deuteronomy 5:12, 15] — that is: the servitude became strengthened — which is the aspect of the evil character traits of the four elements — and the aspect of the Malchus d'Sitra Achra, which is called the land of Egypt [Eretz Mitzrayim], as explained within. "And Hashem your G-d took you out from there," and so on — [וכו'] "therefore Hashem your G-d commanded you to make the day of Shabbos" [Deuteronomy 5:15] — for through this one comes to the aspect of Shabbos, which is a foretaste of the World to Come — the aspect of "wholly good and beneficent" — as explained within.

Shabbos is a foretaste of the World to Come [me'ain Olam Haba] — as our Sages of blessed memory taught. And then one merits to know that all the events that befall him are for his good. And therefore one does not pray for one's personal needs on Shabbos — and our Sages of blessed memory taught: in order that he not be reminded, through mentioning healing, of a sick person he has in his house and become distressed. At first glance this is not understood — for even now he can still remember that he has a sick person [at home] and suffer even more, since he is also unable to pray for his recovery. But according to what was stated above, this is well-explained. For it is explained below in Siman 177 that a person must nullify his will before the will of G-d, blessed be He — that he should have no other desire whatsoever except as G-d wills — whether [G-d wills] that he have wealth, or children, or not, and so on. [וכו']

Foretaste of World to Come: On Shabbos one knows with complete knowledge that all events are for one's good — therefore personal petitions are withheld. Prayer's two roles: During the week, prayer is vital because it repairs Malchus and relieves suffering; on Shabbos the repair is complete and G-d Himself receives prayers directly. Everything is One: On Shabbos Havayah and Elokim are unified — all suffering dissolves, "everything is good, everything is one." First Adam and Kayin: Learning of Kayin's teshuvah, Adam opened Psalm 92 — for Shabbos is teshuvah and the rectification of Malchus. Thanksgiving offering: Just as rescue from distress requires a todah offering, so too the Shabbos experience of "all is good" requires thanksgiving — hence all offerings will cease except todah. Bones / neshamah yeseirah: On Shabbos the additional soul comes, bones are healed and refreshed — hence "retzai v'hachlitzaynu" in Musaf. Three aspects of closeness to Tzadikim = Shabbos: (1) Seeing — "see that Hashem has given you the Shabbos"; (2) Charity to the Torah scholar — sun of Shabbos; (3) Verbal confession — speech/Malchus rectification of Shabbos. Isaiah 58 — every phrase: "Return your feet" = nullify sadness; "your affairs on My holy day" = nullify desires; "call it a delight" = holy love; "honored" = nullify pride; "speaking words" = nullify idle talk. Nogah elevated: During Shabbos ascents even Nogah is encompassed in holiness — producing converts; Isaiah 56 on converts is juxtaposed to Shabbos precisely for this reason. "For the mouth of Hashem has spoken": All the above rectifications come through rectifying the letters of speech in Malchus; the Torah scholar shows the path according to the root of one's soul. Va'eschanan / Deuteronomy 5: "Remember that you were a slave in Egypt… therefore G-d commanded you regarding Shabbos" — escape from the Sitra Achra (Egypt) leads to Shabbos = World to Come = wholly good. Siman 5 — סימן ה BaChatzotzros — "With the trumpets…" [Numbers 10] [Likutay Moharan I, Siman 5] Shabbos is the aspect of the ultimate purpose [tachlis] of the making of heaven and earth — the aspect of the World to Come. Also, it is the aspect of the attainment of Ruach HaKodesh — the aspect of prophecy [nevuah] — as explained in the holy Zohar, and as mentioned above in Siman 3. And prophecy is the aspect of the receiving of the reward of the commandments — the aspect of: "He who goes forth weeping, bearing the measure of seed, shall come again with rejoicing, bearing his sheaves" [Psalms 126:6] — the initial letters [of nosa alumosav] spell נ-ב-י-א · Navi [prophet] — as explained within. And there are two aspects of prophecy. For the essential joy of the commandments is on Shabbos — for then all the commandments ascend from the grasp of the sadness that had gripped them during the six weekdays of action, and one merits joy — as explained in the teaching Yimay Chanukah in Likutay Moharan Tinyana, Siman 2. And there is one whose joy comes from the reward he will receive for the commandments in the World to Come. For through the fact that on Shabbos the aspect of Ruach HaKodesh — the aspect of prophecy — rests upon him, he foresees and perceives in his heart from afar the great reward he will receive for performing the commandments in the World to Come — on the day that is entirely Shabbos — and through this he is filled with joy. This is especially so since the holiness of Shabbos itself is equal in weight to all the commandments — as our Sages taught — therefore he is filled with joy. But even so, this joy is the aspect of prophecy through an unclear mirror [nevuah b'aspaklaria she'einah me'irah].

And the essential perfection is that one merit the aspect of Ruach HaKodesh — a spirit of prophecy such — until one perceives the great virtue of performing the commandments themselves — to the point that he has no desire whatsoever for any reward of the World to Come at all — only that his reward and his joy should be the performance of the commandment itself — for this is the aspect of: "On his day you shall give his wages [b'yomo titen secharo]" [Deuteronomy 24:15] — as explained within. Acrostic: שַׁבָּת = ש'כרו ב'יומו ת'תן "B'yomo titen secharo [On his day you shall give his wages]" — the initial letters [of Shecharo Byomo Titten] spell שַׁבָּת [Shabbas] — as explained in the writings of the holy Ari z"l. And this is the aspect of prophecy through the clear, illuminating mirror [nevuah b'aspaklaria hame'irah]. And then one merits to enter Shabbos in any case with the joy of G-d Himself, as it were — for it is explained in the holy Zohar and the Tikunim: the great joy that is drawn and awakened every Shabbos and Shabbos in all the worlds, and the greatness of His blessed joy Himself, as it were, on Shabbos. And this is the aspect of: "May Hashem rejoice in His works" [Psalms 104:31] — for on Shabbos the Creation of all the worlds is completed, and they receive their vitality in its fullness from the completion of the commandments — which is the aspect of emunah [faith] — the aspect of Shabbos — which is equal in weight to the entire Torah and the commandments — and it is the aspect of the ultimate purpose of heaven and earth. And then the Holy One, blessed be He, rejoices and takes delight in them — the aspect of "May Hashem rejoice in His works." And whoever merits the joy of this commandment, as mentioned above, enters, as it were, into the joy of G-d Himself — in the aspect of: "Let Israel rejoice in its Maker" [Psalms 149:2]. And then one can know both before a decree is issued and after a decree is issued — as explained within. And on Shabbos all the [harsh] judgments are sweetened, and the accusers [mekategorim] have no power to arouse any judgment whatsoever, heaven forfend — as explained in the holy Zohar — in the aspect of: "and all the rulers of anger and the masters of judgment — they all flee," and so on. [וכו'] And the judgments that had already been decreed, heaven forfend, are also nullified and sweetened — through clothing the prayer in [the language of] a statement [ma'amar] — for this is the aspect of the reason why one does not request personal needs on Shabbos.

And one who enters to visit a sick person on Shabbos should not request mercy for him as on a weekday — but should say: "It is Shabbos — one refrains from crying out, and healing is close to coming," and so on [וכו'] [Tractate Shabbos 12b] — that is, he clothes his prayer in a statement, as mentioned above. Also, on Shabbos one merits straightness of heart, and the removal of all the crookedness [akmaimus] within the heart — for this is the aspect of what is explained in the Tikunim: "And the children of Israel shall guard the Shabbos, to make the Shabbos for their generations" [Exodus 31:16] — "this is the dwelling-place of the heart [da dirasah d'libah]," and so on — [וכו'] for this is the aspect of what the psalm Mizmor Shir l'Yom HaShabbos elaborates: not to harbor doubts about G-d, blessed be He, heaven forfend, on account of the prosperity of the wicked — for this is the aspect of: "A boorish man does not know," and so on, [וכו'] "for His thoughts are very deep," and so on [וכו'] [Psalms 92:7–6] — "A righteous person will flourish like a palm tree" [Psalms 92:13] — and our Sages expounded: "Just as the palm tree's heart is directed upward, so too the hearts of Israel are directed toward their Father in Heaven." And it concluded: "to declare that Hashem is upright," and so on. [וכו'] [Psalms 92:16] And likewise, afterward: "Your testimonies are very trustworthy," and so on. [וכו'] [Psalms 93:5] Also, on Shabbos is drawn the aspect of the rectification of the thunders [re'amim] — which is the aspect of prayer with voice and power and awe of Heaven — for this is the aspect of what is brought in the name of the holy Ari z"l: that on Shabbos one must raise one's voice in prayer more than on a weekday. And this is the aspect of the seven voices [sheva koles] in the psalm L'David [Psalm 29] which is recited at the entry of Shabbos — and there too the matter of the thunders is explained: "The G-d of glory thundered," and so on — [וכו'] as explained within. And this is likewise the aspect of: "from the sound of mighty waters," and so on [וכו'] [Psalms 93:4] — as explained in the kavannahs [mystical intentions] of Shabbos. Also, Shabbos is the aspect of yirah [awe/fear] — "one who fears Shabbos" [yare Shabbos] — and then all external fears [yirosim chizoniyos] are nullified — as explained in the Tikunim. Also, Shabbos is the aspect of the perfection of Da'as [Knowledge] — and then one ascends to Chochmah [Wisdom], as mentioned above in Siman 4 — and then one merits to purify the mind from external wisdoms and from foreign thoughts, and so on. [וכו'] For Shabbos is the World of Thought, as is well-known. And our Sages taught: "Cease [shevos] from thoughts of work," and so on. [וכו']

And one is saved from the aspect of leaven [chametz] — which is the side of death [sitra d'mosa] — and one merits life — the aspect of: "Those who taste it have merited life [to'amehah chayyim zachu]." And this is the aspect of: "But on the first day, you shall cease [tashbisu] the leaven [se'or]" [Exodus 12:15] — specifically tashbisu — from the language of Shabbos. And the delight of Shabbos [oneg Shabbos] is a commandment — as explained in the teaching She'alu es Rebbi Yosi ben Kisma, Siman 57. And then all the other sides [sitrin acheranin] are repelled and subdued — as explained in the holy Zohar — and all forms of strife and quarrel are nullified, and peace is drawn — the aspect of Shabbos Shalom — as explained in the holy Zohar. Also, on Shabbos great Chassadim [Lovingkindness] are revealed and shine, and everything is love, and so on, [וכו'] love with delights [ahavah b'sa'anugim] — the aspect of the light of the love of G-d that shines on Shabbos — as mentioned above — the aspect of: "its sparks are sparks of fire," and so on [וכו'] [Song of Songs 8:6] — "many waters cannot quench the love," and so on [וכו'] [Song of Songs 8:7] — the aspect of menuchas ahavah v'nedavah [a rest of love and generosity]. And through this is the essential prevailing over enemies, and so on — [וכו'] for this is the aspect of: "Shabbos — to still the enemy and the avenger [l'hashbis oyev umisnakaym]" — as explained in the aforementioned Siman 57. Siman 1 — Tik'u Memshalah — The ultimate purpose / rule over angels / three rectified desires / prophecy / prayer as devar Hashem / three labors that ruin prayer / Isaiah 58: Shabbos = ultimate purpose of act of heaven and earth = Israel has dominion over angels. Two angels accompany person on Erev Shabbos (Sages). Shabbos = world of the Throne = "b'yom hashevi'i nistalah v'yashav al kissay kevodo." Root of all souls = "vayom hashevi'i shavas vayinafash." Building of Jerusalem = Jeremiah 17:24–25. "Lo charevah Yerushalayim ela al she'chilellu bah es haShabbas." Fullness of awe depending upon the heart = Shabbos = the heart (Tikunim). "Yirey Shabbas" (many times). Through Shabbos: three desires rectified — money (= "birkas Hashem hi sa'ashir — zeh Shabbas / v'lo yosif etzev imah" = the wealth that is drawn through Shabbos has no sorrow with it); eating (= "icheluhu hayom" stated regarding Shabbos; the satiety on Shabbos = Likutay Moharan Siman 276); sexual union (= "v'shamru Vnay Yisrael es haShabbas" initial letters = bi'ah; holiness of sacred union on Shabbos = warmth rectified = eish d'Kodesh not eish d'chol = "lo seva'aru eish" stated regarding Shabbos; Tikunim). "V'yada'ta hayom v'hashevosa el l'vavecha" = drawing Da'as to the heart. Zachor and Shamor = mocha and libba (Tikunim). "Lada'as ki Ani Hashem mekadshechem." Da'as encompasses three mochin = three shalosh regalim (within). Sages: "im mishmartem es haShabbas ani noten lachem mo'adim." All three desires + awe = aspect of shem [Name] (within) → "shem olam etein lo" (Isaiah 56:5). Through rectification of awe: flowing of prophecy drawn (within) = ru'ach haKodesh on Israel on Shabbos (Zohar). Hillel the Elder re: forgotten knife: "leave it to Israel — if they are not prophets — they are children of prophets" (Pesachim 66) = through spirit of prophecy on Shabbos they knew how to conduct themselves. Through flowing of prophecy: prayer redeemed → entire medical establishment falls = no need for medicines = prayer = aspect of devar Hashem = root of everything → healing = "yishlach devaro v'yirpa'em" (Psalms 107:20; within). Therefore: do not engage in medical activity on Shabbos (Sages). "Tov lehodos laHashem" = prayer completed. "V'lezamre lishimcha elyon" = complete prayer = devar Hashem = exalted above everything = root of all. "Shabbas hu miliz'ok v'refu'ah kerovah lavo" = healing through "yishlach devaro v'yirpa'em" = Shabbos = devar Hashem = "v'daber davar" (Zohar Bereishis 32; many times). "Kol hamitpallel b'Erev Shabbas v'omer Vayechulu k'ilu na'aseh shutaf l'KBH b'ma'aseh Bereishis" → immediately juxtaposed: speech is like deed → "b'dvar Hashem shamayim na'asu" = through saying Vayechulu and testifying to Shabbos holiness → prayer completed = devar Hashem → as if partner in creation = "b'dvar Hashem shamayim na'asu." On Shabbos: three labors that ruin prayer nullified = "sheshes yamim ta'avod" (grip of servitude); "u'vayom hashevi'i" = all servitude nullified → sacred service = "va'avadetem es Hashem Elokeichem" = service of prayer (Sages). Isaiah 56:6–7: "u'vnay haneychar / lihyos lo la'avadim / kol shomer Shabbas mecha'lelo / v'simachtim b'veys tefilasi" = fullness of prayer = devar Hashem literally = "beys tefilasi davka" (Sages). Shabbos = complete rectification of faith = all aspects of idolatry nullified = "afilu aved avodah zarah / mochalin lo." Shabbos = complete shmirat habris (many times) = "bris olam" stated regarding Shabbos. Isaiah 56:4: "kol shomer Shabbas mecha'lelo u'machzikim b'vrisi." Shabbos = opposite of contempt for people = "Shabbas" = same letters as "boshes" (brought) → merits honor = "me'angeha l'olam kavod yinchalu." All aforementioned aspects alluded to in "v'hayashar b'einav ta'aseh v'ha'azanta l'mitzvosav" (Exodus 15:26; within) → stated at Marah where commanded regarding Shabbos (Sages). Shabbos = day of souls not bodies = soul nourished only from scent = "tavlin echad yesh lanu / Shabbas shemah / v'rei'cho noded." Essential prayer from soul = "kol haNeshamah tehallel Yah" → then: essential fullness of prayer. Then: all si'ach hasadeh (grown through rain = initials of mar'eh/ta'am/rei'ach; the essential = scent; within) return their power into prayer = aspect of flashing of Mashiach (within). Jeremiah 17:24–25: "u'va'u b'sha'arey ha'ir hazos melachim v'sarim yoshvim al kissay David." Midrash Rabbah Beshalach 25: had Israel guarded a single Shabbos = ben David would have come. "V'nasati metar artzechem b'ito" (Deuteronomy 11:14; Sages: on Shabbos nights) = fullness of rain → all si'ach hasadeh grows. Lechem mishneh = distinguished in taste and scent and appearance = mar'eh/ta'am/rei'ach. Shabbos = bearing grace [nesi'as chen] (within). "V'Noach matza chen" = Noach = aspect of bearing grace (within) = Noach = aspect of Shabbos (Tikunim, Tikkun Shiv'in). Through this: can recognize the truly famous of the generation (within). "V'hishbati ga'on azim" = Shabbos letters = boshes. Can connect with all truly famous of the generation = totality of souls of Israel. "Vayakhel Moshe es kol adas Bnay Yisrael" stated regarding warning of Shabbos. Shabbos = mekomo shel olam. "Al yetzei ish mimekomo" = stated regarding Shabbos; cross-ref. Siman 83 (below). All judgments suppressed. Each person judged favorably according to his place. Rosh haShana on Shabbos = brought in holy books: alludes to goodness for Israel; according to the aforementioned: understood by itself = all judgments suppressed. Conclude Kabbalas Shabbas with "l'vayscha na'avah Kodesh Hashem l'orech yamim" = G-d is mekomo shel olam → makes Rosh haShana a long day (established on Rosh Chodesh) = immensity of His lovingkindness = "hevei dan es kol adam l'chaf zechus." All aforementioned aspects encompassed in shofar (within) = blew on every Erev Shabbos (Sages). Isaiah 58 mapped: "im tashiv miShabbos raglecha" = rectify awe = aspect of the leg (cross-ref. Siman 4 below); rectification of three desires = also aspect of leg (money: "v'es hayekum asher b'ragleihem"; eating: "dok b'chakei v'tishkach b'nagrei"; sexual union: "v'rachatz raglav" / writings); dominion over angels = "timshilehu b'ma'asey yadecha kol shatah tachas raglav" (Psalms 8:7); "me'asos chafatzecha" = refrain from doing one's pursuits = Shabbos = devar Hashem = root of everything = all influences flow from it; "v'karas l'Shabbas oneg v'liKdosh Hashem mechubbad" = since it is the root of everything = all receive and borrow from it = must delight and honor it = not in aspect of "loveh rasha v'lo yeshalem"; "v'chibadto mei'asos derachecha" = not to blemish through three labors that ruin prayer = avodah zarah / gilui arayos / shfichas damim = all are aspect of "derech" (Midrash Rabbah Vayeitzei); these apply here in the fine and subtle sense; Sages: "lo yifsa'a pis'ayah gasah" = subtle blemish; for commandment = commandment to run (Sages); bloodshed: "ragleihem la'ra yarutzu / yimaharu lishpoch dam" (Proverbs 1:16); sexual immorality: "raglayim memar'haros laruts l'ra'ah" (Proverbs 6:18; Sages on sotah); "v'atz b'raglayim chote" (Proverbs 19:2; Sages: one who engages in congress and repeats); idolatry: Menashe to Rav Ashi: "v'rahat abreh" (Sanhedrin 102); "Efraim ro'eh ru'ach v'roded kadim" (Hosea 12:2; Rashi). "Mimitzo chafatzecha v'daber davar" = Sages: not request one's needs on Shabbos = awe in its fullness → all lacks are filled = "ki ein machsor lirey'av" initial letters = malach = angel who grants flowing of prophecy → prayer fully redeemed (within); "az tis'anag" = Sages: he decrees and G-d fulfills = fullness of prayer = devar Hashem = root of everything → give him all desires of his heart; "hirkavticha" = dominion over angels = "bamosey aretz"; "nachalas Yaakov" = nachalah b'li metzarim = in aspect of mekomo shel olam = world is not His place (within); image of Yaakov engraved on the Throne (Sages); Throne of Honor in this aspect (within); "ki pi Hashem diber" = fullness of prayer = "v'asim devarai b'ficha" (Isaiah 51:16); fullness of prayer through flowing of prophecy = "devar Hashem — zu nevuah" (Shabbos 138; Sages); flowing of prophecy through fullness of awe = "u'midbaryecha pachad libbi" (Isaiah 66:2) + "hayirei es devar Hashem" (Jeremiah 10:7; many times); fullness of awe depends on rectification of three desires = root in holiness from aspect of devar Hashem: eating = "ki lo al halechem levado / ki al kol motza pi Hashem" (Deuteronomy 8:3) + "vayedaber eilai zeh hashulchan" (Ezekiel 41:22); money = "birkas Hashem hi sa'ashir / vayevarech eschem ka'asher diber lachem" (Deuteronomy 15:6); sacred union = "meiHashem yatza hadavar / v'tehi ishah l'ven adonecha ka'asher diber Hashem" (Genesis 24:51); Miriam and Aharon re: Moshe: "harak ach b'Moshe diber Hashem / halo gam banu diber" (Numbers 12:2); G-d's answer: "lo chen avdi Moshe / peh el peh adaber bo" = Moshe commanded to separate = merited zivuga ila'ah (Zohar). Rectification of three desires through Da'as. Essential revelation of Da'as through "ki pi Hashem diber" = "mipihu da'as v'sevunah" (Proverbs 2:6). Siman 2 — Yemey Chanukah — Shabbos = foretaste of World to Come / todah-halachah / blood flows in order / speech fully illuminated / Holy Language / simple unity: Shabbos = foretaste of World to Come (Sages). Essential delight of World to Come = thank and praise G-d's Name = know and recognize Him. "Lada'as ki Ani Hashem Elokeichem" (stated regarding Shabbos). "Mizmor Shir l'Yom haShabbas tov lehodos laHashem." Jeremiah 17:24–26: "v'hayah im shamo'a / v'ladesh es yom haShabbas / u'va'u b'sha'arey ha'ir hazos / u'mevi'ey todah beys Hashem — todah davka." Sages: all agree on Shabbos the Torah was given = halachos = delight of World to Come (within). Therefore Sages: "lo nitnit shabbatos ela l'talmud Torah." Arba'ah tzriyin l'hodos (four who must give thanks) said at entry of Shabbos = when going out from weekdays to receive Shabbos holiness = illumination from flashing of Da'as of Shabbos → must give thanks = aspect of korban todah brought when going out from some trouble. Then on Shabbos: aspect of halachah drawn = journeys of the blood flowing in order within the pathways of the body. During weekday: sadness and bitterness intensify → felt in the heart = "lev yodea maras nafsho" (Proverbs 14:10) = "keivan she'shavas vav avdah nefesh" → blood rises and floods upon the heart (within). When Shabbos arrives: drawn "menuchah v'simchah v'shalom v'shalvah v'hashket u'vetach" → all bitterness and sadness forgotten = "b'yom hani'ach Hashem lecha mei'atzevecha u'merogzecha" (Isaiah 14:3; Zohar). Then: blood returns to flow in order within the pathways of the body = rectification of the legs (within) = "im tashiv miShabbos raglecha." Also: great expenditure for Shabbos delight = at first appears money is diminished = "yerichos mitztalnanin" [thighs grow cold]; but on the contrary: "kol hamosif mosifin lo" = wealthy of other lands honor Shabbos (Sages) = also aspect of rectification of legs (within). Through this: birth comes easily = "todah" = same letters as "toledah" (within) = Sages (Shabbos 128): may assist woman in giving birth on Shabbos. Through todah-halachah of Shabbos: light of truth revealed and shines in speech. "Im tashiv miShabbas" = roshei teivos = emes (writings). Through this: speech completed = "v'daber davar." On Shabbos: speech of charity completed = "v'zarachah lachem yirey shmi (ilu shomrey Shabbas) shemesh Tzedakah" = fullness of charity through Shabbos holiness (elsewhere). Sages: one commits to charity on Shabbos; charity box distributed on every Erev Shabbos. Speech of teshuvah completed = "kechu imachem devarim v'shuvu el Hashem" = viduy devarim. Shabbos = teshuvah = "tov lehodos laHashem" = Sages: viduy devarim. Speech of wealth completed = "birkas Hashem hi sa'ashir — zeh Shabbas." Speech of malchus completed = "malchus peh." Shabbos = sacred speech (Zohar Bereishis 32; many times). On Shabbos: speech shines through three Names = aspect of Torah and prayer and Torah and unions. Fullness of prayer through Shabbos (many times). "Vayachan es pney ha'ir" (Sages: guarded the Shabbos); immediately: "vayikra lo El Elokei Yisrael" (Sages: G-d called Yaakov El). Fullness of Torah study through Shabbos = "Vayakhel Moshe" = Sages: commandment to gather congregations on every Shabbos = aspect of Name Elokim (within). Fullness of sacred unions = "Keneses Yisrael yihyeh ben zugcha." Essential time of sacred union = Shabbos (Sages). Also: union of Matronita = Zohar Yisro. Fullness of speech = aspect of Holy Language [lashon haKodesh]. Holy Language connected to Shabbos. Through fullness of speech = Holy Language → draws joy of Shabbos upon six weekdays. Weekdays = aspect of sadness; commandments done in weekdays = aspect of sadness; Shabbos = aspect of a son [ben] = repose for upper and lower worlds = joy awakened. Then: all commandments of six weekdays elevated from sadness = repose and joy drawn upon them. When merits Holy Language (connected to Shabbos) → draws holiness and joy of Shabbos upon six weekdays. Through this: simple unity of G-d revealed. Shabbos attests to emunos haYichud = all changing acts flow from the One Simple (Echad haPashut), blessed be He. Revelation of simple unity is very precious — even by G-d Himself = the individual and the many — the law follows the many. His will, blessed be He, is the aspect of simple unity (= peace and unity among Israel) = when simple unity revealed below → above: simple unity of G-d revealed = "Atah echad v'shimcha echad u'mi k'amcha Yisrael goy echad ba'aretz" (I Chronicles 17:21) = through unity revealed in Israel below → G-d's simple unity revealed above (all explained within). "Vayakhel Moshe es kol adas Bnay Yisrael" = unity within Israel → commanded regarding Shabbos = revelation of simple unity of G-d. Siman 4 (embedded): All gates of holiness opened on Shabbos = "u'vayom haShabbas yipate'ach" (Ezekiel 46:1; Zohar). Must give charity for Shabbos; charity box distributed on every Erev Shabbos. Charity = "pato'ach tiftach" = when gate of holiness opens → charity widens and opens it even more (within). Delight of Shabbos itself = aspect of charity (many times). Essential excellence of charity = break cruelty and transform to compassion → irritation transformed to goodwill (within). Sages: "mei'chad b'Shabbis l'Shabbasa" = during weekday: Sitra Achra = cruelty and irritation. Shabbos = compassion and goodwill = "yecholah hi shetaracheim" (Sages); "Shabbas Kodshecha b'ahavah u'v'ratzon hinchaltanu / menuchas ahavah v'nedavah." Through preparing for Shabbos throughout weekdays → cruelty transformed to compassion; Shammai = nature inclined toward irritation → was especially careful to prepare from all days of week for Shabbos (Sages). Shabbos = first of holy convocations → revelation of the will. Shabbos = essential root of testimony [eidus] regarding faith in renewal of world. G-d created everything = guides all through Providence and will. Even nature itself conducted only through His will. Zohar: on Shabbos Atika Kadisha reveals His will; departure of Moshe on Shabbos Minchah = root of the will = re'uta d're'utin = shines especially on Shabbos at Minchah = ascend to the dikna = "zaken v'nasu panim" (within). Then: voice of evil beasts (= sages of nature) nullified = "v'hishbati chayah ra'ah min ha'aretz — v'hishbati davka" = through revelation of will that shines on Shabbos. Shabbos = foretaste of World to Come = compulsion of heavenly order will be entirely nullified = "vayechulu hashamayim v'ha'aretz v'chol tzava'am — vayechulu davka" + "vayishbos mikol melachto" + "ki vo shavas mikol melachto asher bara Elokim la'asos." During six weekdays: must engage in labor and occupation for maintenance of act of creation (within). On Shabbos: revelation of will so great → nullification and cessation of nature → no labor. Even work of Mishkan (= work of act of creation; within) does not override Shabbos (Sages). Through revelation of will: merits awe = "yirey Shabbas" = guardians of Shabbos called "yirey shmo" (many times) → merits flow of kindness → all work of act of creation sustained through His kindness = "ki amarti olam chesed yibbaneh" (Psalms 89:3) → no need to engage in labor at all (within). "Kol hamitpallel b'Erev Shabbas v'omer Vayechulu k'ilu na'aseh shutaf l'KBH b'ma'aseh Bereishis" = through Vayechulu → draws revelation of will + awe + flowing of kindness = root of act of creation = "ki amarti olam chesed yibbaneh." Sages on "Bereishis bara": for the sake of awe = "reishis" (Sages; within); for the sake of Moshe = great sage of holiness who can connect all the wills to root of the will (departure of Moshe) → awe made → flow of kindness; for the sake of challah / bikkurim / ma'asros = through their charity → draws revelation of will = "reishis davka" = essential service of charity is at the beginning [hahaschalah] = break cruelty and transform to compassion; most recognizable: person takes reishis of his toil and gives it to charity before he himself has enjoyed it. First beginning of priestly gifts from produce of land = bikkurim → therefore Shavuos called "Yom haBikkurim." Sages: "b'schar Shabbas ani noten lachem es haMo'adim"; also: "kol hamekayeim es haMo'adim k'ilu mikayeim es haShabbasos" = through Festivals: revelation of will = holiness of Shabbos (above). Joy of Shabbos = through revelation of will joy is drawn (within). Isaiah 58: "az tis'anag = da Atika Kadisha" = root of sacred will revealed on Shabbos = "v'Atika Kadisha gali re'useh dileih"; "hirkavticha" = saved from subjugation of kingdoms = voice of evil beasts subdued and nullified = subjugation of kingdoms = likened to beasts (Daniel); "nachalas Yaakov" = voice of holiness heard = revelation of will = mikra Kodesh (within); Midrash Rabbah Emor 29: "mikra Kodesh — zeh Yaakov"; also = awe = "vayira Yaakov me'od" (within); Zohar: "b'yir'ascha b'zechus Yaakov she'amar mah nora"; "ki pi Hashem diber" = aspect of charity = Isaiah 63:1: "ani hamedaber b'tzedakah v'rav l'hoshi'a" + Isaiah 45:23: "yatza mipi tzedakah" = through charity in particular charity of Shabbos → all aforementioned rectifications are drawn. Siman 5 continues in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman

Yikara DiShabsa — Part Two Simanim 12 and 32 Yikara DiShabsa · יקרא דשבתא Part Two — Chelek Beis · Simanim 12 · 32 (with embedded Simanim 17 · 19 · 33–34) נ נח נחמ נחמן מאומן ✦ חלק ב · PART TWO ✦

Siman 12 — סימן יב (Part Two) Ayeh Mekom Kevodo — Shabbos = ultimate purpose of creation = revelation of honor — the hidden utterance of Bereishis — "where is the place of His honor?" — fallen into doubts — ascending from the very depths — the extra soul = root in honor — Moshe and the thirteen attributes — Psalm 92 — Isaiah 58 Shabbos is the ultimate purpose of the act of heaven and earth. And it is the essential sustaining and fullness of the entire creation. And everything the Holy One, blessed be He, created — He created only for His honor. And the essential revelation of His honor, blessed be He, is through the holiness of Shabbos — in the aspect of: "u'vayom hashevi'i nistalah v'yashav al kissay kevodo." And this is the aspect of: the honor of Shabbos. And this is the aspect of: "me'angeha l'olam kavod yinchalu" — the aspect of [I Samuel 2:30]: "ki mechabbedai achabbed [for those who honor Me — I shall honor]." And on the holy Shabbos — the illumination of the holy Da'as is drawn upon each person — in the aspect of [Exodus 31:13]: "lada'as ki Ani Hashem mekadshechem." And likewise [Exodus 20:2]: "lada'as ki Ani Hashem Elokeichem." And therefore one must connect oneself greatly to G-d, blessed be He — and accept upon oneself with complete acceptance — that one will never do anything in which there is not honor to the Almighty. And even if one falls, heaven forfend, into doubts — and there are those whose falling is very great, heaven have mercy — who fall into complete doubts and questionings — and who question after the Almighty — nonetheless — if one holds fast to the holiness of Shabbos — then certainly in the end he will ascend from his falling — and it is possible that the falling and the descent will be the ultimate purpose of his ascent. And this is the aspect of [Isaiah 56:2]: "ashrey enosh ya'aseh zos — u'ven adam yachazik bah — shomer Shabbas mecha'lelo" — and so on. And our Sages of blessed memory expounded: even if one was like the generation of Enosh — he is forgiven. For certainly through the holiness of Shabbos — one will merit complete repentance — until everything is rectified. For one who falls into the aforementioned doubts and questionings — which are the aspect of the places of filth — about which it is stated [Isaiah 42:8]: "u'chevodi l'acher lo etein [and My honor I shall not give to another]" — nonetheless — there too is vitality from the Creator, blessed be He. Only — there His vitality and honor, blessed be He, are hidden and concealed with the utmost concealment. For they receive their vitality from the aspect of the hidden utterance [ma'amar satum] of Bereishis — which is the aspect of: "Ayeh mekom kevodo [Where is the place of His honor?]" For "Ayeh" — and so on — is the aspect of the supreme honor of the supreme utterance from all the ten utterances — which is the hidden utterance of Bereishis. And therefore — when one falls into the aforementioned places — and reflects upon the depth of one's falling — and cries out and seeks and searches — and even from those places asks after His honor, blessed be He, in the aspect of: "Ayeh mekom kevodo" — through this one attaches oneself to the aforementioned supreme honor — which is the aspect of: "Ayeh" — as mentioned above. And through this one revives one's falling — and ascends from there with the ultimate ascent — until one merits through this to the revelation of His honor, blessed be He.

And this is the aspect of the burnt offering [korban olah] — which atones for the meditation [hirhur] of the heart — and so on. And this is the aspect of repentance — for this is the essential repentance — as brought within. And the essential tikkun of this is drawn through the holiness of Shabbos — for Shabbos is the aspect of repentance — as mentioned above many times. And then one truly ascends to the ultimate ascent to the aspect of: "Ayeh" — which is the aspect of the supreme honor of the hidden utterance mentioned above. For this is the aspect of what is said then in the sanctification of [the liturgy] "Kaser" — "Ayeh mekom kevodo." And this is the aspect of [Numbers 28:10]: "olas Shabbas b'Shabato — al olas hasTamid [the Shabbos burnt offering — in its Shabbos — above the daily burnt offering]." For the matter of the seeking of "Ayeh" mentioned above is the aspect of the burnt offering — as mentioned above. And on Shabbos — this tikkun is completed even more. And therefore through the holiness of Shabbos — one merits to strengthen one's heart in the Almighty always — and to search and seek always after His honor, blessed be He, — as mentioned above. And this is the aspect of what our Sages of blessed memory taught: the reward of Shabbos is not made to be revealed [matan scharah lo avida l'galeyyei] — for it is the aspect of the supreme honor of the hidden utterance mentioned above. And this is the aspect of the extra soul of Shabbos — for the soul [nefesh] — its root is in honor — as explained elsewhere. And therefore — through the holiness of Shabbos — when the illumination of the holiness of the aforementioned supreme honor flashes — therefore through this one merits the extra soul. And this is what our Sages of blessed memory expounded [Exodus 31:17]: "shavas vayinafash — keivan she'shavas — vav — avdah nefesh." For on Shabbos itself — one merits to receive the extra soul through the illumination of the aforementioned supreme honor — which is the aspect of: "Ayeh." And after Shabbos — when the aforementioned honor again becomes concealed with the utmost concealment — nonetheless — through the residual impression that remains from the illumination of Shabbos — one merits at least not to remain entirely within the concealment and the hiddenness, heaven forfend. Rather — to search and strive and yearn and cry out that one should merit to leave from within the hiddenness. For this is the aspect of: "vav — avdah nefesh" — for one feels and cries out at least over the loss of one's soul. For this is the aspect of the seeking of: "Ayeh mekom kevodo" — mentioned above. And through this one merits to ascend with a complete ascent truly — as mentioned above.

And this [Psalms 92]: "Mizmor Shir l'Yom haShabbas" — initial letters — למשה. For Moshe merited to ascend to the aspect of the supreme honor of the hidden utterance of Bereishis mentioned above — and to draw from there the thirteen attributes of mercy — and to atone for the sins of Israel. And therefore our Sages of blessed memory expounded [Genesis 1:1]: "Bereishis" — for the sake of Moshe — who is called "reishis" — and so on. And on every Shabbos — Moshe together with the other Tzadikim descends to elevate the souls of the living and the dead who fell into the depths of the husks. And their ascent comes through their searching for some meditations of repentance that they meditated during their lives — and so on — as understood in the holy Zohar. For this is the aspect of the matter of: "Ayeh mekom kevodo" — mentioned above — which shines even more through the holiness of Shabbos — as mentioned above. And this [Psalms 92:2–3]: "tov lehodos laHashem — v'lezamre lishimcha elyon" — that is, the aspect of the supreme honor mentioned above. [Psalms 92:3]: "lehagid baboker chasdecha" — that is, at the time of the illumination of the revelation of His honor, blessed be He. And [Psalms 92:3]: "v'emunascha baleilos" — that is, even at the time of the darkness and the very great concealment — the aspect of the darkness of night — one must strengthen one's heart in the Almighty — and increase words of faith — and to believe: that even there the Almighty is found — and to search and seek even from there after His honor, blessed be He, in the aspect of: "Ayeh" — mentioned above. And this [Psalms 92:4]: "alay asor v'alay navel — alay higgayon b'chinor" — for this is the aspect of [Psalms 57:9]: "urah chevodi — urah haNevel v'chinor [awaken my honor — awaken the lute and the harp]" — for also sacred music [nigunah d'Kedushah] is propitious for this — to awaken the heart to search and seek after His honor, blessed be He, in the aspect of [Psalms 77:7]: "ezkera niginasi balailah — im levavi asicha — vaychapas ruchi" — and so on. And this [Psalms 92:5]: "ki simachtani Hashem b'fa'alecha" — and so on — for at the time of falling — when the illumination of His honor, blessed be He, is concealed from him — then he cannot rejoice in the acts of G-d, blessed be He. For every act of Hashem is for His sake — and He created everything for His honor. And he himself knows that he is so far from His honor, blessed be He. But through the seeking of: "Ayeh" — mentioned above — through which one merits to ascend to the ultimate ascent — then certainly one rejoices in the acts of G-d, blessed be He. And this [Psalms 92:6–7]: "mah gadlu ma'asecha Hashem — me'od amku machshevosecha — me'od davka" — for our Sages of blessed memory expounded regarding: the side of death [sitra d'musa] — which are the aspect of the aforementioned places. And even there — His vitality and honor, blessed be He, are hidden. And therefore one can ascend even from there through the aspect of: "Ayeh" — mentioned above. And this [Psalms 92:7–9]: "ish ba'ar lo yeda" — and so on — "b'feroa'ch resha'im k'mo esev" — and so on — that is, the intensification of the Sitra Achra — the aspect of the places of filth — whose sustenance is only from the hiddenness and concealment of His honor, blessed be He. Until they wish to deny everything, heaven forfend. But in truth it is for their destruction forever. And [Psalms 92:9–11]: "v'atah marom l'olam Hashem — ki hinneh oyevecha" — and so on — "yispardu kol po'aley aven — vatarem kir'em karni" — for His hand, blessed be He, is always on top — and His kingship rules over all. And even one upon whom the aforementioned places have intensified — if he does not despair from the crying out and the searching and the seeking after His honor, blessed be He, even from there — in the aspect of: "Ayeh" — mentioned above — through this itself — all the aforementioned concealments will be nullified from him — and he will merit to ascend from there with the ultimate ascent. And this [Isaiah 58:13]: "im tashiv miShabbos" — and so on — [Isaiah 58:14]: "az tis'anag al Hashem — da Atika Kadisha" — which is the aspect of the root of the supreme honor of the hidden utterance mentioned above. And [Isaiah 58:14]: "v'hirkavticha al bamosey aretz" — one is saved from the subjugation of kingdoms — that is, all the Sitra Achra — whose sustenance is from the aspect of the aforementioned hiddenness and concealment — are nullified. And [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha" — this is the aspect of the revelation of His honor, blessed be He, in the aspect of [Psalms 22:24]: "kol zera Yaakov kabbeduhu" — and the entire creation was for the sake of the revelation of His honor, blessed be He, — as mentioned above. For this is the aspect of: "olami olami — mi vera'acha — Yaakov bera'acha [My world My world — who created you? — Yaakov created you]." And this is the aspect of [Haggai 2:9]: "gadol yihyeh kevod habayis ha'acharon" — and so on — for the final Temple [Bayis Acharon] corresponds to Yaakov — as our Sages of blessed memory taught. And then will be the essential fullness of the revelation of His honor, blessed be He. And this is what our Sages of blessed memory expounded: one merits an inheritance without limits — that is, the aspect of: "melo chol ha'aretz kevodo" — the aspect of [Numbers 14:21]: "v'yimale chevod Hashem es kol ha'aretz." And see in Likutay Halachos, Halachos Techum Shabbas, sixth law — where the matter of the holiness of Shabbos is likewise explained according to this teaching — and at length in wondrous things. Siman 17 — סימן יז (embedded within Siman 12): Essential purpose — Shabbos = freedom / awe = with Da'as / fallen awe = awe without Da'as / Isaiah 58

It is explained within that one must be very careful to be joyful and in good spirits on Shabbos — and to receive Shabbos with very great and powerful joy. And through this — awe is in its fullness — that is, with Da'as. For during the weekday — it is possible that the awe will be with foolishness [kesilut]. And the essential foolishness is because of the subjugation that exists during the weekday — through which Da'as is confused and not in its fullness. But on Shabbos — it is freedom — and then Da'as is complete. And the essential freedom comes through the delight and the joy of Shabbos — in the aspect of [Isaiah 58:14]: "az tis'anag al Hashem" — stated regarding Shabbos. And through this freedom is made — in the aspect of [Isaiah 55:12]: "ki v'simchah tetze'u [for in joy shall you go out]." And when there is freedom — then Da'as is complete. And then awe is as it should be — in the aspect of: "yirey Shabbas." And through this — the fallen awe [yira'os nefalos] are elevated — that is, the fears that one has sometimes of a minister and the like — for through Da'as — they are elevated. And the essential Da'as is on Shabbos — through the joy — through which there is freedom — and so on. And all of this is explained within. And this [Isaiah 58:13]: "im tashiv miShabbos raglecha — me'asos chafatzecha b'yom kadshi" — that is, one should guard oneself from doing one's pursuits on Shabbos — which are from the aspect of the subjugation that exists during the weekday — through which Da'as is confused. And [Isaiah 58:13]: "v'karas l'Shabbas oneg" — and so on — that one should fulfill the delight and the joy of Shabbos — through which freedom is made — and then Da'as is complete — and awe is as it should be — as mentioned above. And this [Isaiah 58:14]: "az tis'anag al Hashem" — for there — in Da'as and the mental faculties — is the essential delight — as mentioned above many times. And [Isaiah 58:14]: "v'hirkavticha al bamosey aretz" — that is, the aspect of the ascent of Malchus to the mental faculties — as is well-known. And Malchus is the aspect of awe — the aspect of: the fear [morah] of the kingship — as is well-known. And it ascends to the mental faculties — that is, the awe is with Da'as — and the grip of the foolishness does not reach it, heaven forfend. And this is what our Sages of blessed memory expounded: one is saved from the subjugation of kingdoms — which are from the aspect of: the foolish old king [melech zaken u'chesil]. And also — through this — one is saved from all kinds of fallen awe — the fear that one sometimes has of a minister and the like — which is likewise the aspect of the subjugation of kingdoms. And [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha — da Ze'ir Anpin" — which joins, as it were, the awe — the aspect of Malchus — with the mental faculties and Da'as. And therefore it is the aspect of: an inheritance without limits — as is well-known. And therefore it is stated regarding Yaakov: [Genesis 28:16]: "achen yesh Hashem bamakom hazeh — v'anochi lo yada'ti" — (and it is understood by itself — but now he knows — which is the aspect of Da'as — and immediately it is stated) — [Genesis 28:17]: "vayira vayomer" — and so on — that is, the awe was with Da'as. And this [Genesis 28:17]: "mah nora hamakom hazeh — ein zeh ki im Beys Elokim" — and so on — for the Holy Temple is the aspect of Da'as — as our Sages of blessed memory taught: all who have understanding — it is as if the Holy Temple was built in their days. And therefore — there — the fullness of awe [yirah] is complete — for this is the aspect of the commandment of: the awe of the Temple [morah Mikdash] — for there — awe is with Da'as. And this [Leviticus 19:30]: "es Shabsosai tishmoru — u'Mikdashi tira'u [My Shabbosim you shall guard — and My Temple you shall revere]." For through the guarding of Shabbos — one merits awe with Da'as — which is the aspect of: "u'Mikdashi tira'u" — as mentioned above.

Siman 19 — סימן יט (embedded within Siman 12): Essential purpose — Shabbos = World to Come = ultimate purpose — attained through simplicity and wholeness and the practical commandments — "Vayakhel Moshe" — Erev Rav = philosophers — Shabbos = nullification of nature — unity — Amalek = philosopher / denier — Isaiah 58 The essential ultimate purpose — Shabbos is the ultimate purpose of the act of heaven and earth — and it is the foretaste of the World to Come — which is the essential ultimate purpose. And the essential attainment of the ultimate purpose is through wholeness and simplicity and the awe of Heaven and the practical commandments [mitzvos ma'asiyos]. And therefore all of Israel have a portion in the World to Come — in the aspect of: "sof davar hakol nishma" — and so on — for this every person can attain and fulfill. Unlike the attainment of the intellectual speculations [muskalos] — not every mind can bear this — and as explained within. And this is the aspect of [Exodus 35:1–2]: "Vayakhel Moshe es kol adas Bnay Yisrael — vayomer aleihem — eileh hadevarim asher tzivah Hashem la'asos osam — sheshes yamim ta'aseh melachah" — for the essential matter is the doing — to perform very many practical commandments. For this is the aspect of the work of the Mishkan — for through this the full stature of the Shechinah is built — as it were. And [Exodus 35:2]: "u'vayom hashevi'i yihyeh lachem Kodesh" — and so on — for specifically through this one merits to attain the ultimate purpose — which is the reward of the World to Come — the aspect of Shabbos. For "hayom la'asosom [today — to do them]" — for in this world the essential is the doing — for it is the world of deed [olam hama'aseh]. And one must perform and fulfill His commandments, blessed be He, with wholeness and complete simplicity — without any cleverness — but rather in true and complete faith — with love and awe. And through this specifically — one will merit tomorrow to receive their reward. And this is [Exodus 35:1]: "Vayakhel Moshe es kol adas Bnay Yisrael" — for this ultimate purpose — all of Israel can attain. And this is what is explained in the Zohar: he separated them from the Erev Rav. For the Erev Rav had the evil of Amalek attached to them — which is the aspect of the Da'as of the Sitra Achra. They followed their evil wisdom and investigations — and held that the essential attainment of the ultimate purpose is through the attainment of the intellectual speculations of philosophy and the like. And through this — the [sin of the] golden calf was made. And therefore Moshe separated Israel from them — and informed them: all of Israel have a portion in the attainment of the ultimate purpose — which is the aspect of Shabbos. And specifically through wholeness and simplicity and the practical commandments. And therefore — it is forbidden to study from books of secular wisdom on Shabbos — as explained in Shulchan Aruch, Siman 307. And the essential ultimate purpose is that they should be encompassed in His unity, blessed be He — that is, to cleave to G-d, blessed be He, with complete nullification and the stripping away of physicality — and in particular during prayer — for this is the aspect of [Deuteronomy 10:21]: "hu tehilatecha — v'hu Elokecha" — as explained within. And this is the aspect of the holiness of Shabbos — which is the aspect of rest and complete nullification — until one merits to be encompassed in His unity, blessed be He. For this is the aspect of: "raza d'Shabbata — ihu Shabbas d'isachada b'raza d'echad" — and so on. And this is what our Sages of blessed memory taught: one might think that the work of the Mishkan overrides Shabbos. For since the essential is the doing — which is the aspect of the work of the Mishkan — as mentioned above — if so — one might say that this itself is the ultimate purpose — until it would override Shabbos. That is, one would not long at all for the cleaving and complete nullification to G-d, blessed be He — but would be constantly occupied with doing alone. But in truth — the ultimate purpose of all the Torah and the commandments is to cleave to G-d, blessed be He, — as explained in all the words of our Sages of blessed memory. And as likewise explained in the holy conversations after the Sippur Ma'asiyos — that the essential is the longing and the will and the yearning toward G-d, blessed be He — until all the services and commandments and so on that one does should not be considered in one's eyes as any service at all — compared to the greatness of the will and the longing that one has toward G-d, blessed be He. For in truth — one who knows even a little of His greatness, blessed be He — how can he say and boast that he has served G-d, blessed be He? And no angel or seraph can boast of this — that it is able to serve G-d, blessed be He. Rather — the essential is the will — that one's will should be strong and firm always — to draw close to G-d, blessed be He, and to cleave to G-d, blessed be He. And within this — one prays and learns and performs commandments. And in truth — all these services are only in the manner of: as if [kloymersht] — compared to His greatness, blessed be He. And so on — see there. And the essential illumination of this will and this cleaving shines on the holy Shabbos — which is the foretaste of the World to Come — which is the ultimate purpose. And through this one merits to know: that even all the services and the deeds one performs in this world — which are the aspect of the work of the Mishkan — which is the essential in this world — the world of deed — as mentioned above. But the essential fullness of the doing is that they should be encompassed in His unity, blessed be He — as mentioned above. For this is the aspect of: "ta'aseh melachah" — for the work is done of itself — since one is encompassed in His unity, blessed be He. And therefore our Sages of blessed memory taught: the war with Amalek was because of the desecration of Shabbos. For Amalek was a philosopher — and denied the fundamental — through his investigations and wisdom which were founded upon the wisdom of nature. But the holiness of Shabbos is the aspect of faith and the awe of Heaven — in wholeness and simplicity — until through this specifically — one merits to be encompassed in His unity, blessed be He — and to nullify nature entirely. For this is the aspect of [Genesis 2:2]: "vayechal Elokim b'yom hashevi'i melachto asher asah — vayechal" — literally — as it were — that is, He drew an illumination such that through this one merits to nullify oneself to G-d, blessed be He, in the aspect of beyond the entire creation. And this specifically is the ultimate fullness of the creation — for only for this was everything created — as explained in Likutay Moharan, Siman 52. And therefore — all who say Vayechulu on the night of Shabbos — it is as if one became a partner with the Holy One, blessed be He, in the act of creation. And this [Isaiah 58:13–14]: "im tashiv miShabbos raglecha" — and so on — "az tis'anag al Hashem" — that one merits to be encompassed in His unity, blessed be He — through faith and prayer — which is likewise the aspect of faith. And this is the aspect of [Psalms 37:3–4]: "shechen eretz u're'eh emunah — v'his'anag al Hashem — v'yiten l'cha mishalos libecha" — the aspect of: he decrees and the Holy One, blessed be He, fulfills — for one can nullify nature through one's complete prayer. And this [Isaiah 58:14]: "v'hirkavticha al bamosey aretz" — and our Sages of blessed memory expounded: one is saved from the subjugation of kingdoms — whose totality is Amalek — as it is written [Numbers 24:20]: "reishis goyim Amalek" — and as explained elsewhere. And [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha" — that one merits the attainment of the ultimate purpose of the World to Come — which is the heritage of Yaakov — who chose for his portion the World to Come. And specifically through the fulfillment of the Torah in its plain sense — in wholeness — for this is the aspect of [Genesis 25:27]: "v'Yaakov ish tam" — and so on. And it is written [Proverbs 28:10]: "u'temimim yinchalu tov" — and there is no good except Torah — and it is written [Deuteronomy 33:4]: "Torah tzivah lanu Moshe — morashah kehilas Yaakov." And likewise — the essential awe is the aspect of Yaakov — the aspect of: "b'yir'ascha b'zechus Yaakov" — and so on. Siman 32 — סימן לב (Part Two) Yesh Tzadikim Genuzim — Shabbos = one with the Tzadik = the hidden Tzadik — Shabbos = the Name of G-d — the three Books = three Shabbosim — the Mashiach light — the sacred union of Shabbos = Ru'ach haKodesh = spirit of jealousy — Erev Rav and the books of heresy — the hidden Shabbos = gematria Eliyahu / Mashiach ben David — Isaiah 56 and Isaiah 58 Shabbos is one aspect with the Tzadik — as mentioned above many times. And it is the aspect of the hidden Tzadik [Tzadik haGanuz] — as our Sages of blessed memory taught: "matanah tovah yesh li b'veis ginzay — v'Shabbas shemah [a good gift I have in My treasury — and Shabbos is its name]." And they taught: the reward for it is not made to be revealed — for Shabbos is the Name of the Holy One, blessed be He. And it is in the aspect of [Isaiah 56:5]: "zeh shemi l'olam — ksiv [this is My Name forever — written]" — as our Sages of blessed memory expounded. And therefore our Sages of blessed memory taught: Shabbos was given in secrecy [b'tzin'ah]. And this is for the benefit of the world — for through this the books of investigations and denials, heaven have mercy — are hidden and nullified. For they are the opposite of the holiness of Shabbos — for Shabbos is the Name of the Holy One, blessed be He. And the Name of G-d — this is: "sefer [book]." For all three aspects of Shabbos explained in Zohar Yisro, folio 92 — which are: the upper Shabbos [Shabbas ila'ah] — and the Shabbos of day [Shabbas d'yoma] — and the Shabbos of night [Shabbas d'leila] — which are the aspects of Binah — Tiferes — Malchus — are all called "sefer" — as explained in the holy Zohar. And see in Zohar Terumah — on the verse [Psalms 19:2]: "hashamayim mesapperim" — and so on — there it is explained: on the holy Shabbos — the holy Names shine — which are the aspect of the three books through which the world was created — as explained in Sefer Yetzirah. And see in Pardes, Sha'ar haNesivos, chapter 1. And also see in this pamphlet above — on the teaching Chadi Rabbi Shimon in Likutay Moharan, Siman 61 — where the matter of the writing and the script and the tablets that were created on Erev Shabbos at twilight is brought — for this is the aspect of: "sefer." And this is the aspect of [Isaiah 56:5]: "ki choh amar Hashem la'sarisim — asher yishmeru es Shabsosai" — and so on — "shem olam etein lo" — and our Sages of blessed memory taught: this is the book of Daniel — which was named after him. And the aforementioned books — which are the aspects of the three Shabbosim mentioned above — it is explained there in the holy Zohar: "v'ilin inon kelala v'raza d'chol orayta — Torah Neviim u'Chsuvim [and these are the comprehensive principle and secret of the entire Torah — Torah — Prophets — and Writings]."

And therefore — the essential fullness of the reading of the Torah scroll is on Shabbos. And all agree that on Shabbos the Torah was given. And the Torah is called: "sefer." And also — on Shabbos — the light of the spirit of Mashiach even more flashes [misnatzetz]. For the essential redemption depends on the guarding of the holy Shabbos. And also — Mashiach is the aspect of Moshe — and Moshe is the aspect of Shabbos — as brought in the holy Zohar. And since in each and every one of Israel there is the aspect of Mashiach — therefore it is written [Exodus 35:1]: "Vayakhel Moshe es kol adas Bnay Yisrael" — and he commanded them regarding the guarding of Shabbos. And see in Megillas Amukos, Ofan Rav — where it is stated: the hidden [hane'elam] of "Shabbas" has the gematria of "Eliyahu — Mashiach ben David." And the essential matter upon which the aspect of Mashiach depends is the guarding against sexual immorality — for this is the aspect of the holiness of Shabbos — as it is written [Ezekiel 23:27]: "v'hushbasa zimah min ha'aretz." And Shabbos is called: "bris olam" — the aspect of the guarding of the covenant — and as mentioned above many times. And this is the aspect of [Exodus 31:16]: "v'shamru V'nay Y'israel A's haShabbas" — initial letters: ביא"ה — and "v'shamru" — specifically — for this matter requires extra guarding [shemirah yeseirah] — as explained in Likutay Moharan, Siman 11. And the spirit of Mashiach rests upon the face of the Torah [anpin d'orayta]. And the essential illumination of the face of the holy Torah is on Shabbos — which is itself the aspect of the totality of the Torah. And then: "v'anpah nehirin b'nehiru ila'ah" — and so on — "orayta mis'atara bah b'itarin shlimin [the Torah is crowned in it with complete crowns]." And therefore then is the essential time of Torah novellae — as explained in the holy Zohar. And then is the essential time of the holiness of the sacred union — and the lower union [yichuda tata'ah]. Until it is in the aspect of: "ish v'ishah zachu — Shechinah shruya beineihem [a man and a woman who merited — the Shechinah rests between them]" — that is, the Name "Yah" — which is the aspect of the upper union [yichuda ila'ah] — for this Name shines on the holy Shabbos — as explained in the writings. And behold — this holy union and the lower union of the holy Shabbos is very precious — as understood in the holy Zohar. For this is the aspect of [Isaiah 56:4]: "u'vacharti ba'asher chafatzti" — and there the holy spirit likewise shines — which is the aspect of: the spirit of G-d — the spirit of Mashiach — as brought in Zohar Terumah, folio 136: "u'va'i l'inon chachamai l'meimar chad pesuka" — and so on — "k'gon ru'ach Hashem alai ya'an mashach osi" — and so on — "begin d'yis'ataran b'hahu ru'ach b'is'arusa d'lehon b'chedva d'shimmusha" — and so on. And see Zohar Vayakhel, folios 203–204. And behold — the spirit of Mashiach becomes a spirit of jealousy [ru'ach kin'ah] — and goes and is jealous in every place where it finds any trace of sexual immorality, heaven forfend. And now — in the holiness of this union of Shabbos — the aforementioned spirit of jealousy likewise comes — for the sake of strengthening love and peace — as brought within.

And therefore our Sages of blessed memory were very particular regarding the matter of domestic peace [shalom baysis] on the holy Shabbos — in the aspect of: the Shabbos lamp [ner Shabbas] is superior because of domestic peace — and similar things. And as likewise explained in the holy Zohar and the Tikunim. And see Zohar Naso, folio 124: at Marah — Israel were tested through the throwing of the holy Name "El" into the water — as with the sotah — and so on. And therefore — at Marah — they were commanded regarding Shabbos — as our Sages of blessed memory taught. For there specifically — they merited the holiness of Shabbos — which is the aspect of the spirit of Mashiach — and the holiness of the covenant — as mentioned above. But nonetheless — since this lower union [yichuda tata'ah] is in this world — it is sometimes possible that the domestic peace will be disrupted — heaven forfend — through the aforementioned spirit of jealousy. Therefore — the light of the inner holiness of Shabbos — where is the essential light of the King Mashiach — in the aspect of: "v'ad Atik Yomin meta" — must be concealed. In order to remove through this the aforementioned spirit of jealousy — so that there should be complete domestic peace. And this is the aspect of: "hane'elam" — (specifically) — of Shabbos — has the gematria of: Eliyahu — Mashiach ben David. It follows that they conceal the aspect of the light of Mashiach that shines in fullness through the holiness of Shabbos. And this is in order to remove the aforementioned spirit of jealousy — and to establish peace between the sacred union — so that their lower union should be in great holiness — in particular on the holy Shabbos. And this is the aspect of what even the great Tzadikim — who are the aspect of Shabbos — conceal their holy books — for the aforementioned reason. And then one learns a fortiori [kal vachomer] from this upward: just as one who is written in holiness — and so on — books of heresy [sefarim de'minim] — which plant hatred and strife between Israel — and so on — all the more certainly shall they be erased and lost and uprooted from the world — and so on — as explained within. And therefore our Sages of blessed memory expounded [Psalms 1:3]: "asher piryo yitein b'ito" — regarding the union of Shabbos: "ito" — has the gematria of: Eliyahu — Mashiach ben David. And Eliyahu is likewise the aspect of the aforementioned spirit of jealousy — in the aspect of [I Kings 19:10]: "b'kan'o es kin'asi" — and likewise [Numbers 25:11]: "kana kin'osi laHashem" — and so on. And therefore — at the going out of Shabbos — one immediately mentions Eliyahu the Prophet and Mashiach ben David. And it is brought: that Eliyahu sits and records the merits of Israel who guarded the Shabbos. It follows that a book is made from the holiness of Shabbos. And therefore — the meal offering of the Omer — which is the aspect of the jealousy meal offering [minchas kin'os] — the investigation of the woman of valor [eishet chayil] — which comes through the aforementioned spirit of jealousy — it is stated regarding it [Leviticus 23:15]: "mimacharat haShabbas yanifenu haKohen" — and the Sages explained: from the morrow of Passover — which is likewise called Shabbos — for the light of the spirit of Mashiach likewise shines within it — the aspect of Moshe — through which the redemption came. And this [Leviticus 23:15–16]: "u'sfar'tem lachem mimacharat haShabbas" — and so on — "ad mimacharat haShabbas hashevi'is tisperu" — and so on. "Sefirah" — specifically — the aspect of the aforementioned "sefer." And as likewise brought in Likutay Halachos, Halachos Erev. And therefore — after the counting of the Omer — they merited to receive the Torah — upon which the spirit of Mashiach rests. And therefore — when the [sin of the] golden calf was made — and it was only to permit sexual immorality to them — and so on — as our Sages of blessed memory taught — and it was only from the counsel of the Erev Rav — who inclined toward the evil and impure books of the ways of heresy, heaven have mercy. And therefore — Moshe broke the tablets — in order to remove the spirit of jealousy — so that the peace between Israel and their Father in Heaven should not be entirely disrupted. And see Midrash Rabbah, Naso, Parashah 9. And therefore our Sages of blessed memory taught: they were examined like the sotah. And then — the worthy ones among Israel were at least saved. And they merited afterwards to receive the second tablets. And therefore — immediately after descending with the second tablets — he commanded them regarding the work of the Mishkan and the guarding of Shabbos — to rectify the sin of the golden calf — as our Sages of blessed memory taught: even if one worshipped idolatry — and so on — he is forgiven. And this is: even if one was like the generation of Enosh — specifically — for in the generation of Enosh it is written [Genesis 4:26]: "az huchal liCro b'shem Hashem" — for then the impure books of heresy were multiplied — and through this — they were the aspect of the desecration of the Name [chillul haShem], heaven forfend — which is the aspect of the desecration of Shabbos. And therefore — [Genesis 5:1]: "zeh sefer toldos Adam" was juxtaposed immediately — the aspect of the sacred books — which are the tikkun for this. And sometimes — specifically through the concealment of the holy books — through this specifically the aforementioned impure books are also hidden. And this is what our Sages of blessed memory expounded regarding: [Genesis 5:1]: "zeh sefer toldos Adam" — that G-d, blessed be He, wished to give the Torah scroll to Adam the first man — and did not give it to him — as mentioned above. And this [Psalms 139:16]: "golmi ra'u einecha — v'al sifrescha kulam yikasevu" — that he saw all the generations and all the books that would be written in their times — and all the books that would be hidden and stored away. And this [Psalms 139:16]: "yamim yotzaru — v'lo echad bahem" — and our Sages of blessed memory expounded: this is Shabbos — for everything will be rectified through the holiness of Shabbos — as mentioned above.

And also our Sages of blessed memory taught: Mashiach ben David will not come until all the souls in the storehouse [guf] are exhausted — as it is stated [Isaiah 57:16]: "ki ru'ach milfanai ya'atof — v'nishmot ani asisi." It follows that through the union of Shabbos — through which one draws holy souls for one's children — and so on — as explained in the holy Zohar — therefore the light of Mashiach flashes through this. And also our Sages of blessed memory taught: G-d, blessed be He, said to Shabbos: the Congregation of Israel [Keneses Yisrael] shall be your partner. It follows that Shabbos is the union of Israel. And as our Sages of blessed memory taught: "bo'i Kallah" — and so on. And the desecration of Shabbos, heaven forfend, is the aspect of the blemish of sexual immorality, heaven forfend — as explained in the Tikunim. And just as regarding the general matter of union — our Sages of blessed memory taught: those who merited — the Shechinah rests between them — those who did not merit — fire consumes them [eish ochalatan] — that is, the fire of the aforementioned spirit of jealousy — in the aspect of [Psalms 79:5]: "tiv'ar k'eish kin'asecha" — likewise — regarding the holiness of Shabbos — through which [Tikunim]: "Shechinata shrayah al reishaihu d'Yisrael" — the Shechinah rests upon the heads of Israel — as explained in the Tikunim. And the desecration of Shabbos, heaven forfend, is in the aspect of: "eish ochalatan" — for this is the aspect of [Exodus 35:3]: "lo siva'aru eish b'chol moshevoseichem b'yom haShabbas" — and as our Sages of blessed memory taught: fire is common [to spread] only in a place where there is a desecration of Shabbos, heaven forfend. And this is what is written [Jeremiah 17:24–25]: "v'hayah im shamo'a tishme'u eilai" — and so on — "v'ladesh es yom haShabbas" — and so on — "u'va'u b'sha'arey ha'ir hazos melachim v'sarim yoshvim al kissay David" — for this is the aspect of the flashing of the light of Mashiach. And [Jeremiah 17:27]: "v'im lo tishme'u eilai — v'hitzasi eish b'she'areha" — that is, the aspect of the fire of the aforementioned spirit of jealousy. And behold — this spirit of jealousy goes and is jealous in every place where there is any desecration of Shabbos — for this is the aspect of [Exodus 31:14]: "mechaleleha mos yumas — ki kol ha'oseh vah melachah v'nichresah" — and so on — [Exodus 31:15]: "kol ha'oseh melachah b'yom haShabbas mos yumas." But even in a place where there is no desecration of Shabbos, heaven forfend — the aforementioned spirit of jealousy is likewise found there — and it comes there for the sake of love — that is, it warns and arouses and reminds one to guard oneself from all kinds of desecrations of Shabbos — in order that the love and the unity between Israel and the holiness of Shabbos should be complete. But nonetheless — since in this world one must be concerned — lest peace and love be disrupted, heaven forbid, through this spirit of jealousy — therefore the Torah warned: the preservation of life [pikuach nefesh] overrides Shabbos. And through the fact that sometimes Shabbos is desecrated, heaven forfend, in order to save some soul of Israel — through this one removes the aspect of the spirit of jealousy that rests upon the holiness of Shabbos. And then peace is complete. For this is the aspect of: "Shabbas Shalom." For through this itself — one sees the greatness of the love and the peace that the Almighty has with Israel — until for the sake of saving some soul of Israel — it is a commandment to desecrate the Shabbos — which is equivalent to the entire Torah. And from this it is revealed to all: that the essential spirit of jealousy that rests upon the holiness of Shabbos is only for the sake of love and peace — as mentioned above. And this is what our Sages of blessed memory expounded [Tractate Yoma 85]: "es Shabsosai tishmoru — yachol l'chol — talmud lomar ach — chalak" — that is, the preservation of life overrides Shabbos. For "ach" is an expression of diminution [mi'ut] — which is the aspect of the constriction and concealment of the light of the holiness of Shabbos — for the sake of the preservation of life. And likewise they expounded there: "ki Kodesh hi lachem — hi mesurah b'yadchem — v'ein atem mesurim b'yadah" — for it is like the woman who is handed over to the authority of the husband. And likewise they expounded there: "v'shamru Vnay Yisrael es haShabbas la'asos es haShabbas" — and so on — "chalel alav Shabbas achas k'dei sheyishmor Shabbasos rabbos" — and likewise: "v'chai bahem — v'lo sheyamus bahem" — and all of this in order to remove somewhat the spirit of jealousy — so that there should not be separation and dispute, heaven forfend. Rather — on the contrary — through this we know: that even the spirit of jealousy comes only for the sake of love and peace. And this is the aspect of [Exodus 31:16]: "v'shamru Vnay Yisrael es haShabbas" — which our Sages of blessed memory expounded from: "chalel alav Shabbas achas" — for this is the aspect of what the Tzadikim conceal their books — which are the aspect of the holiness of Shabbos. For this is the aspect of: one who is written in holiness shall be erased — and so on. And this [Exodus 31:16]: "la'asos es haShabbas l'dorosam" — for through this specifically — the many Shabbosim are guarded. For from this one learns a fortiori upward — until all the books of the heretics and so on — perish and are lost — and then one can draw close to G-d, blessed be He — and guard many Shabbosim for eternal generations. And also [Exodus 31:16]: "la'asos es haShabbas l'dorosam" alludes to the fact that through this — the aspect of the birth of generations [holas hadoros] is drawn — in the aspect of [Numbers 5:28]: "v'nikesah v'nizra'ah zara" — stated regarding: one who is written in holiness shall be erased. For the aspect of the aforementioned "sefer" is the aspect of: "zeh sefer toldos Adam" — as explained in Zohar Bereishis, folio 37 — brought within. And through the birth of generations — the light of Mashiach even more flashes — for this is the aspect of: "ki ru'ach milfanai ya'atof v'nishmot ani asisi" — as our Sages of blessed memory taught — and as mentioned above. It follows that through the very concealment itself — through this the revelation of Mashiach comes. And this [Isaiah 56:3]: "v'al yomar hasaris — hen ani etz yavesh" — since he does not merit to have children — therefore he has no portion in drawing the spirit of Mashiach. For [Isaiah 56:4]: "ki choh amar Hashem la'sarisim — asher yishmeru es Shabsosai" — and so on — "v'nasati lahem b'veisi u'v'chomasai — yad v'shem tov mibbanim u'mibbanos — shem olam etein lo" — this is a book — and so on — as mentioned above. For through the guarding of Shabbos — he will have a portion in drawing the spirit of Mashiach — through the fact that he will have a great portion in the holy books — upon which the spirit of Mashiach rests — as mentioned above.

And this [Isaiah 58:13]: "im tashiv miShabbos raglecha" — and so on — [Isaiah 58:14]: "az tis'anag al Hashem — da Atika Kadisha" — where is the root of the spirit of Mashiach — in the aspect of: "v'ad Atik Yomin meta" — and as mentioned above. And [Isaiah 58:14]: "v'hirkavticha al bamosey aretz" — and our Sages of blessed memory expounded: one is saved from the subjugation of kingdoms — that is, the books of the heretics are lost and uprooted — for they are the root of the Malchus d'Sitra Achra — in the aspect of: "v'haMalchus tithafeich l'minut" — for this is the aspect of [Prayer]: "v'chol harishshah kulah k'ashan tichleh — ki ta'avir memsheles zadon min ha'aretz." And [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha" — this is the aspect of the full guarding against sexual immorality — as our Sages of blessed memory taught regarding Yaakov: "chevel nachlatov" — for their offspring was like a cord — and so on — for they all guarded themselves from sexual immorality — and so on [Midrash Rabbah Naso, Parashah 9]. And also — for all the holy books founded upon the foundation of our holy faith — (which are the opposite of the books of the heretics, may their names be blotted out) — they are the aspect of the heritage of Yaakov — as it is written [Jeremiah 10:14–16]: "niv'ar kol adam midda'as" — and so on — "ki sheiker nasachu — v'lo ru'ach bam — hevel heima — ma'asey ta'atu'im — b'eis pekudatam yove'du — lo ve'eileh chelek Yaakov — ki yotzer hakol hu — v'Yisrael shevet nachalato — Hashem Tzvaos shemo" — the aspect of the holy books of the foundation of our holy faith — which are the aspect of the Name of Hashem — as mentioned above. And regarding this matter — most of the matter of the psalm for the Shabbos day can be explained — and it is understood by itself. Simanim 33–34 — סימן לג–לד (embedded at end of Siman 32): Yichad Yisro / Essential purpose continued — Joy of Shabbos — rejoice in joy of all Israel together — the body is also sanctified on Shabbos One must rejoice very greatly — very greatly — on the holy Shabbos — as explained in the holy Zohar — and as mentioned above many times. For Shabbos is the world of souls — and the foretaste of the World to Come — which is the ultimate purpose — which is entirely good. And even the physical pleasures with which one takes delight on the holy Shabbos — are precious and very holy. And through the delight of Shabbos — one is saved from the judgment of Gehinnom [dinan shel Gehinom] — and also from the punishment of the grave [chibbut hakever] — as understood in the Yalkut Chadash, the entry of Shabbos — in the name of the author of Asarah Ma'amaros. And see Chayay Adam [the commentary] on Parashas Beshalach — on the verse [Exodus 16:24]: "v'rimah lo hayasah vo" — and in the Ba'al haTurim there. And therefore one can rejoice then also with the body. And also — through the holiness of Shabbos — one merits to look upon and be encompassed in the root of all — which is the aspect of One [Echad] — in the aspect of: "ihi Shabbas d'isachada b'raza d'echad" — and so on — and as mentioned above many times. And there — the root of all good — both spiritual and material. And all of them are encompassed there in a single unity. And therefore — through the holiness of Shabbos — one can rejoice from all the good together — both of oneself — and of one's fellow — and of all of Israel together. And therefore then the joy is very great — and illuminates with very very great light — as explained within. And this is the aspect of [Psalms 92:5]: "ki simachtani Hashem b'fa'alecha — b'ma'asey yadecha aranen" — which is said at the entry of Shabbos. And it explains even further: that even the success of the wicked — and so on — will not confuse the joy. For then one merits to look at the ultimate purpose and the ultimate end — when then certainly there will be the downfall of the wicked with no recovery — and the success of the righteous and of all of Israel will be without end and forever and for all eternity.

✦ Translator's Summary — Part Two, Simanim 12 and 32 Siman 12 — Ayeh Mekom Kevodo — ultimate purpose / revelation of honor / hidden utterance of Bereishis / "where is the place of His honor?" / falling into doubts / ascending from the very depths / extra soul / Moshe and the thirteen attributes: Shabbos = ultimate purpose of act of heaven and earth = essential sustaining and fullness of entire creation = everything created only for His honor. Essential revelation of G-d's honor, blessed be He, = through holiness of Shabbos = "u'vayom hashevi'i nistalah v'yashav al kissay kevodo." Honor of Shabbos. "Me'angeha l'olam kavod yinchalu / ki mechabbedai achabbed" (I Samuel 2:30). On holy Shabbos: illumination of holy Da'as drawn upon each person = "lada'as ki Ani Hashem mekadshechem / lada'as ki Ani Hashem Elokeichem." Must connect oneself greatly to G-d and accept: will never do anything without honor to the Almighty. Even if falls into complete doubts and questionings — if holds fast to holiness of Shabbos → certainly in the end will ascend from his falling → the falling and descent can be the ultimate purpose of his ascent. "Ashrey enosh ya'aseh zos u'ven adam yachazik bah shomer Shabbas mecha'lelo" + Sages: "afilu aved avodah zarah k'dor Enosh mochalin lo." Falls into doubts / places of filth = "u'chevodi l'acher lo etein" → yet even there: His vitality and honor are hidden → receive vitality from the aspect of the hidden utterance [ma'amar satum] of Bereishis = aspect of "Ayeh mekom kevodo." "Ayeh" = supreme honor of the supreme utterance from all ten utterances = hidden utterance of Bereishis. When falls into such places → reflects upon the depth of one's falling → cries out and seeks and asks after G-d's honor even from there = "Ayeh mekom kevodo" → attaches oneself to the supreme honor = aspect of "Ayeh" → revives one's falling → ascends from there with the ultimate ascent → revelation of G-d's honor. "Korban olah" atones for the hirhur of the heart. Aspect of repentance = essential repentance (within). Essential tikkun drawn through Shabbos holiness = Shabbos = teshuvah (many times). Then truly ascends to ultimate ascent to aspect of "Ayeh." Said in sanctification of Keser: "Ayeh mekom kevodo." "Olas Shabbas b'Shabato al olas hasTamid" (Numbers 28:10). "Matan scharah lo avida l'galeyyei" = aspect of supreme honor of hidden utterance. Extra soul of Shabbos = nefesh = its root is in honor (elsewhere). Through Shabbos: illumination of supreme honor flashes → merits extra soul. "Shavas vayinafash / keivan she'shavas vav avdah nefesh." On Shabbos: extra soul through illumination of supreme honor = aspect of "Ayeh." After Shabbos: even though honor again concealed → through the residual impression from Shabbos illumination: not to remain entirely in the concealment → search and strive and yearn and cry out = "vav avdah nefesh" = feels and cries out over loss of soul = seeking "Ayeh mekom kevodo" → ascends with complete ascent. "Mizmor Shir = l'Moshe." Moshe ascended to aspect of supreme honor of hidden utterance of Bereishis = drew from there thirteen attributes of mercy = atoned for Israel's sins → "Bereishis b'shvil Moshe she'nikra reishis." On every Shabbos: Moshe together with Tzadikim descends to elevate souls of living and dead = their ascent through searching for meditations of teshuvah they had during their lives (Zohar) = aspect of "Ayeh mekom kevodo" shining even more on Shabbos. "Tov lehodos laHashem v'lezamre lishimcha elyon" = supreme honor. "Lehagid baboker chasdecha" = at time of illumination of revelation of G-d's honor. "V'emunascha baleilos" = even in darkness and very great concealment: must strengthen heart in G-d + increase words of faith + believe that even there the Almighty is found + search even from there = aspect of "Ayeh." "Alay asor v'alay navel alay higgayon b'chinor" = "urah chevodi — urah haNevel v'chinor" (Psalms 57:9) = sacred music propitious for awakening heart to search after G-d's honor = "ezkera niginasi balailah im levavi asicha vaychapas ruchi" (Psalms 77:7). "Ki simachtani Hashem b'fa'alecha" = when falls: cannot rejoice in G-d's acts; when merits to ascend to ultimate ascent through seeking "Ayeh": certainly rejoices. "Mah gadlu ma'asecha Hashem me'od amku machshevosecha me'od davka" = Sages: regarding the side of death = the aforementioned places; even there His honor is hidden → can ascend even from there through "Ayeh." "Ish ba'ar lo yeda / b'feroa'ch resha'im" = intensification of Sitra Achra = places of filth = wish to deny everything; but for their destruction forever; "v'atah marom l'olam Hashem / ki hinneh oyevecha / yispardu kol po'aley aven / vatarem kir'em karni" = His hand always on top = His kingship rules over all. Even if intensified greatly: if does not despair from crying out and seeking "Ayeh" from there → all the concealments will be nullified → merits to ascend to ultimate ascent. Isaiah 58: "az tis'anag = da Atika Kadisha" = root of supreme honor of hidden utterance; "hirkavticha" = saved from subjugation of kingdoms = all Sitra Achra (whose sustenance from the aforementioned hiddenness) are nullified; "nachalas Yaakov" = revelation of G-d's honor = "kol zera Yaakov kabbeduhu" + "olami olami mi vera'acha Yaakov bera'acha" + "gadol yihyeh kevod habayis ha'acharon" (Haggai 2:9; Sages: final Temple corresponds to Yaakov) + nachalah b'li metzarim = "melo chol ha'aretz kevodo / v'yimale chevod Hashem es kol ha'aretz" (Numbers 14:21). Cross-ref. Likutay Halachos Halachos Techum Shabbas sixth law. Embedded Siman 17: Shabbos = freedom through joy; "az tis'anag" = freedom = "ki v'simchah tetze'u" (Isaiah 55:12); freedom → Da'as complete → awe as it should be = "yirey Shabbas"; through Da'as: fallen awe elevated (fear of ministers etc.); "im tashiv miShabbos raglecha me'asos chafatzecha" = not to do one's pursuits = subjugation; "v'karas l'Shabbas oneg" = fulfill the joy = freedom + complete Da'as + awe as it should be; "az tis'anag" = Da'as and mochin = essential delight; "hirkavticha" = ascent of Malchus to the mochin = awe with Da'as (not grip of foolishness); saved from subjugation of kingdoms = "melech zaken u'chesil" + saved from fallen awe (fear of ministers etc.) = aspect of subjugation of kingdoms; "nachalas Yaakov = Ze'ir Anpin" = joins awe (Malchus) with mochin and Da'as = nachalah b'li metzarim (well-known); "achen yesh Hashem bamakom hazeh v'anochi lo yada'ti" → immediately: "vayira vayomer" = awe was with Da'as; "mah nora hamakom hazeh ein zeh ki im Beys Elokim" = Holy Temple = aspect of Da'as (Sages); commandment of morah Mikdash = awe with Da'as; "es Shabsosai tishmoru u'Mikdashi tira'u" = through guarding Shabbos: merits awe with Da'as = "u'Mikdashi tira'u." Embedded Siman 19: Shabbos = ultimate purpose = World to Come; attained through wholeness and simplicity and awe of Heaven and practical commandments; all of Israel have a portion in World to Come = "sof davar hakol nishma"; "Vayakhel Moshe / eileh hadevarim asher tzivah Hashem la'asos osam / sheshes yamim ta'aseh melachah" = essential = doing = work of the Mishkan = building full stature of Shechinah; "u'vayom hashevi'i yihyeh lachem Kodesh" = through this: attain ultimate purpose = World to Come = "hayom la'asosom"; this world = olam hama'aseh; perform commandments with wholeness and complete simplicity without any cleverness but in true and complete faith with love and awe → then: merit tomorrow to receive their reward; "Vayakhel Moshe es kol adas Bnay Yisrael" = this ultimate purpose: all Israel can attain. Zohar: separated them from Erev Rav = Erev Rav had evil of Amalek = Da'as d'Sitra Achra = followed evil wisdom and investigations = held that essential attainment of ultimate purpose = through philosophical intellectual speculations → therefore sin of golden calf. Moshe separated Israel from them → informed: all Israel have portion in attainment of ultimate purpose (= Shabbos) specifically through wholeness and simplicity and practical commandments. Forbidden to study from books of secular wisdom on Shabbos (SA Siman 307). Essential ultimate purpose = encompassed in His unity = cleave to G-d with complete nullification and stripping away of physicality = in particular during prayer = "hu tehilatecha v'hu Elokecha" (Deuteronomy 10:21; within). Holiness of Shabbos = rest and complete nullification = encompassed in His unity = "raza d'Shabbata ihu Shabbas d'isachada b'raza d'echad." Sages: one might think work of Mishkan overrides Shabbos. But the ultimate purpose of all the Torah and commandments = to cleave to G-d (all Sages' words; also the holy conversations after Sippur Ma'asiyos: essential = the longing and will and yearning toward G-d; until all services and commandments should not be considered any service at all compared to the will and longing; "kloymersht" compared to His greatness; within). Essential illumination of this will and cleaving shines on Shabbos = foretaste of World to Come = ultimate purpose. Through this: knows that even all the services and deeds in this world (= work of Mishkan) → but essential fullness of doing = encompassed in His unity = "ta'aseh melachah" = work done of itself since encompassed in His unity. Sages: war with Amalek because of desecration of Shabbos = Amalek was a philosopher and denier of the fundamental through his investigations and wisdom = founded upon wisdom of nature. Holiness of Shabbos = faith and awe of Heaven in wholeness and simplicity → through this specifically: merits to be encompassed in His unity + to nullify nature entirely = "vayechal Elokim b'yom hashevi'i melachto asher asah — vayechal" = He drew an illumination until through this: merits to nullify oneself to G-d beyond the entire creation = ultimate fullness of the creation = all created only for this = Likutay Moharan Siman 52 cross-ref. "Kol ha'omer Vayechulu b'leil Shabbas k'ilu na'aseh shutaf l'KBH b'ma'aseh Bereishis." Isaiah 58: "az tis'anag" = encompassed in His unity through faith and prayer; "shechen eretz u're'eh emunah v'his'anag al Hashem v'yiten l'cha mishalos libecha"; "hu gozer v'haKBH mekayeim" = can nullify nature through complete prayer; "hirkavticha" = saved from subjugation of kingdoms = totality is Amalek = "reishis goyim Amalek" (Numbers 24:20; elsewhere); "nachalas Yaakov" = attainment of ultimate purpose of World to Come (Yaakov chose World to Come for his portion) specifically through fulfillment of Torah in plain sense in wholeness = "v'Yaakov ish tam" (Genesis 25:27) + "u'temimim yinchalu tov" (Proverbs 28:10) + "Torah tzivah lanu Moshe morashah kehilas Yaakov" (Deuteronomy 33:4); also essential awe = aspect of Yaakov = "b'yir'ascha b'zechus Yaakov." Siman 32 — Yesh Tzadikim Genuzim — Shabbos = hidden Tzadik / Shabbos = Name of G-d / three Books / Mashiach light / the sacred union / spirit of jealousy / Erev Rav and books of heresy / hidden Shabbos = gematria Eliyahu/Mashiach ben David / Isaiah 56 and 58: Shabbos = one aspect with the Tzadik (many times). Shabbos = hidden Tzadik = "matanah tovah yesh li b'veis ginzay v'Shabbas shemah." "Matan scharah lo avida l'galeyyei" = Shabbos = the Name of the Holy One, blessed be He. "Zeh shemi l'olam ksiv" (Isaiah 56:5; Sages). Sages: Shabbos was given in secrecy [b'tzin'ah]. For the benefit of the world = through this: books of investigations and denials hidden and nullified. Shabbos = Name of G-d = sefer [book]. Three Shabbosim of Zohar Yisro folio 92 (Shabbas ila'ah / Shabbas d'yoma / Shabbas d'leila = Binah/Tiferes/Malchus) = all called "sefer" (Zohar). Zohar Terumah on "hashamayim mesapperim" = on Shabbos: holy Names shine = three books through which world was created (Sefer Yetzirah). Cross-ref.: Pardes Sha'ar haNesivos ch. 1; pamphlet above on Chadi Rabbi Shimon (LM Siman 61): writing and script and tablets created on Erev Shabbos at twilight = aspect of sefer. "Ki choh amar Hashem la'sarisim asher yishmeru es Shabsosai / shem olam etein lo" (Isaiah 56:4–5) = Sages: this is the book of Daniel. Zohar (Aramaic): "v'ilin inon kelala v'raza d'chol orayta Torah Neviim u'Chsuvim." Therefore: essential fullness of reading the Torah scroll on Shabbos. All agree: Torah given on Shabbos. Torah = sefer. On Shabbos: light of spirit of Mashiach flashes [misnatzetz] = essential redemption depends on guarding of Shabbos. Mashiach = aspect of Moshe = Moshe = aspect of Shabbos (Zohar). In every person of Israel: aspect of Mashiach → "Vayakhel Moshe es kol adas Bnay Yisrael" and commanded them regarding guarding of Shabbos. Megillas Amukos Ofan Rav: "hane'elam" of "Shabbas" = gematria of "Eliyahu Mashiach ben David." Essential matter upon which aspect of Mashiach depends = guarding against sexual immorality = holiness of Shabbos = "v'hushbasa zimah min ha'aretz." Shabbos = "bris olam" = shmirat habris (many times). "V'shamru V'nay Y'israel A's haShabbas" = roshei teivos = "byah" [bi'ah] = "v'shamru davka" = requires extra guarding = Likutay Moharan Siman 11. Spirit of Mashiach rests upon face of Torah. Essential illumination of face of holy Torah = on Shabbos = itself the totality of the Torah. "V'anpah nehirin b'nehiru ila'ah / orayta mis'atara bah b'itarin shlimin." Then: essential time of Torah novellae (Zohar). Then: essential time of holiness of sacred union and yichuda tata'ah = "ish v'ishah zachu Shechinah shruya beineihem" = Name Yah = aspect of yichuda ila'ah = shines on Shabbos (writings). Sacred union and yichuda tata'ah of Shabbos = very precious (Zohar). Isaiah 56:4: "u'vacharti ba'asher chafatzti" = Ru'ach haKodesh shines = spirit of G-d = spirit of Mashiach = Zohar Terumah folio 136 (Aramaic): "u'va'i l'inon chachamai l'meimar chad pesuka / k'gon ru'ach Hashem alai ya'an mashach osi / begin d'yis'ataran b'hahu ru'ach b'is'arusa d'lehon b'chedva d'shimmusha"; also Zohar Vayakhel folios 203–204. Spirit of Mashiach = spirit of jealousy → goes and is jealous wherever finds any trace of sexual immorality. On Shabbos: the spirit of jealousy comes for the sake of strengthening love and peace (within). Sages very particular regarding shalom baysis on Shabbos = "ner Shabbas adif mipnei shalom baysis." Zohar Naso folio 124: at Marah — Israel were tested through throwing the Name El into the water (like the sotah) → therefore: at Marah commanded regarding Shabbos (Sages) = merited holiness of Shabbos = spirit of Mashiach = holiness of covenant. But since this world: sometimes domestic peace could be disrupted by the spirit of jealousy → therefore: light of inner holiness of Shabbos (= light of King Mashiach = "v'ad Atik Yomin meta") must be concealed. In order to remove the spirit of jealousy → complete domestic peace. "Hane'elam davka" of Shabbas = gematria of Eliyahu Mashiach ben David = they conceal the aspect of the light of Mashiach that shines in fullness through holiness of Shabbos → in order to remove spirit of jealousy → establish peace between the sacred union. Even the great Tzadikim (= aspect of Shabbos) conceal their holy books for the aforementioned reason. Then one learns kal vachomer upward: one who is written in holiness shall be erased... books of heresy (which plant hatred and strife between Israel) → all the more certainly shall be erased and lost and uprooted from the world (within). Sages on "asher piryo yitein b'ito": regarding union of Shabbos = "ito" = gematria of Eliyahu Mashiach ben David. Eliyahu = aspect of spirit of jealousy = "b'kan'o es kin'asi" (I Kings 19:10) + "kana kin'osi laHashem" (Numbers 25:11). At going out of Shabbos: mention Eliyahu the Prophet and Mashiach ben David. Eliyahu sits and records merits of Israel who guarded Shabbos → a book is made from holiness of Shabbos. "Minchas ha'omer" = jealousy meal offering = examination of eishet chayil through spirit of jealousy = "mimacharat haShabbas yanifenu haKohen" (Leviticus 23:15) = from the morrow of Passover (also called Shabbos) = light of spirit of Mashiach = aspect of Moshe = through which the redemption came. "U'sfar'tem lachem mimacharat haShabbas / ad mimacharat haShabbas hashevi'is tisperu" (Leviticus 23:15–16) = "sefirah davka" = aspect of sefer. Cross-ref. Likutay Halachos Halachos Erev. After counting of Omer: received the Torah = spirit of Mashiach rests upon it. Sin of golden calf = only to permit sexual immorality (Sages) = only from counsel of Erev Rav who inclined toward evil and impure books of ways of heresy → Moshe broke the tablets = to remove the spirit of jealousy so that the peace between Israel and their Father in Heaven should not be entirely disrupted. Midrash Rabbah Naso Parashah 9. Sages: examined like the sotah → worthy ones of Israel were saved → received second tablets. Then: immediately after descending with second tablets → commanded regarding work of Mishkan and guarding of Shabbos = to rectify sin of golden calf (Sages: "afilu aved avodah zarah / mochalin lo"). "Afilu k'dor Enosh davka" = in generation of Enosh: "az huchal liCro b'shem Hashem" (Genesis 4:26) = impure books of heresy multiplied = desecration of the Name [chillul haShem] = aspect of desecration of Shabbos. Therefore "zeh sefer toldos Adam" (Genesis 5:1) immediately juxtaposed = sacred books = tikkun for this. Sometimes through concealment of holy books: specifically impure books are also hidden. Sages: G-d wished to give the Torah scroll to Adam the first man but did not (as above). "Golmi ra'u einecha v'al sifrescha kulam yikasevu" (Psalms 139:16) = Adam saw all generations and all books: books written + books hidden and stored away. "Yamim yotzaru v'lo echad bahem" = Sages: this is Shabbos = everything will be rectified through Shabbos. Sages: Mashiach ben David will not come until all souls in the guf [storehouse] are exhausted = "ki ru'ach milfanai ya'atof v'nishmot ani asisi" (Isaiah 57:16). Through union of Shabbos = draws holy souls for one's children (Zohar) → light of Mashiach flashes. Sages: G-d said to Shabbos: Keneses Yisrael shall be your partner. Shabbos = union of Israel. "Bo'i Kallah." Desecration of Shabbos = blemish of sexual immorality (Tikunim). Regarding union: those who merited: Shechinah rests between them; those who did not merit: fire consumes them = fire of spirit of jealousy = "tiv'ar k'eish kin'asecha" (Psalms 79:5). Likewise regarding holiness of Shabbos: "Shechinata shrayah al reishaihu d'Yisrael" (Tikunim). Desecration of Shabbos = "eish ochalatan" = "lo siva'aru eish b'chol moshevoseichem b'yom haShabbas" = Sages: fire is common only in a place where there is desecration of Shabbos. Jeremiah 17:24–25. "U'va'u b'sha'arey ha'ir hazos melachim yoshvim al kissay David" = flashing of light of Mashiach. Jeremiah 17:27: "v'hitzasi eish b'she'areha" = fire of spirit of jealousy. Spirit of jealousy goes and is jealous wherever there is any desecration of Shabbos = "mechaleleha mos yumas" / "kol ha'oseh melachah b'yom haShabbas mos yumas" (Exodus 31:14–15). But even where there is no desecration of Shabbos: the spirit of jealousy also found there = comes for the sake of love = warns and arouses to guard oneself from all kinds of desecrations of Shabbos so that the love and unity between Israel and holiness of Shabbos should be complete. But since in this world: must be concerned lest peace be disrupted by the spirit of jealousy → the Torah warned: pikuach nefesh overrides Shabbos. Through the fact that sometimes Shabbos is desecrated for sake of saving a soul of Israel → through this removes the spirit of jealousy → then peace is complete = "Shabbas Shalom." Through this itself: revealed = G-d's great love and peace with Israel → for the sake of saving even one soul: commandment to desecrate Shabbos (equivalent to entire Torah) → revealed to all: the spirit of jealousy rests upon holiness of Shabbos only for sake of love and peace. Sages (Yoma 85): "es Shabsosai tishmoru yachol l'chol talmud lomar ach chalak" = preservation of life overrides Shabbos = "ach" = diminution = constriction and concealment of the light of Shabbos for sake of preservation of life. Also: "ki Kodesh hi lachem hi mesurah b'yadchem v'ein atem mesurim b'yadah" = like the woman handed over to authority of husband. Also: "v'shamru Vnay Yisrael es haShabbas la'asos es haShabbas / chalel alav Shabbas achas k'dei sheyishmor Shabbasos rabbos" + "v'chai bahem v'lo sheyamus bahem" = all of this to remove somewhat the spirit of jealousy → we know: the spirit of jealousy comes only for love and peace. "V'shamru Vnay Yisrael es haShabbas / chalel alav Shabbas achas" = aspect of Tzadikim concealing their books (= aspect of holiness of Shabbos) = one who is written in holiness shall be erased. "La'asos es haShabbas l'dorosam" = through this: specifically guard many Shabbosim = learn kal vachomer upward = all books of heretics perish and are lost → can draw close to G-d and guard many Shabbosim for eternal generations. Also: "la'asos es haShabbas l'dorosam" = alludes to drawing of birth of generations = "v'nikesah v'nizra'ah zara" (Numbers 5:28; stated regarding one written in holiness being erased) = "sefer" = "zeh sefer toldos Adam" (Zohar Bereishis folio 37; within). Through birth of generations: light of Mashiach flashes even more = "ki ru'ach milfanai ya'atof v'nishmot ani asisi" (Sages) → through the very concealment itself: comes the revelation of Mashiach. Isaiah 56:3: "v'al yomar hasaris" = no children = no portion in drawing spirit of Mashiach. Isaiah 56:4–5: "ki choh amar Hashem la'sarisim asher yishmeru es Shabsosai / shem olam etein lo = zeh sefer" (above). Through guarding Shabbos: portion in drawing spirit of Mashiach through great portion in holy books upon which spirit of Mashiach rests. Isaiah 58: "az tis'anag = da Atika Kadisha" = root of spirit of Mashiach = "v'ad Atik Yomin meta"; "hirkavticha" = saved from subjugation of kingdoms = books of heretics are lost and uprooted = root of Malchus d'Sitra Achra = "v'haMalchus tithafeich l'minut" = "v'chol harishshah kulah k'ashan tichleh ki ta'avir memsheles zadon min ha'aretz" (Prayer); "nachalas Yaakov" = full guarding against sexual immorality (Sages: "chevel nachlatov" = offspring like a cord = all guarded themselves from sexual immorality; Midrash Rabbah Naso Parashah 9); also = all holy books founded upon holy faith = heritage of Yaakov = Jeremiah 10:14–16 cited ("niv'ar kol adam midda'as / lo ve'eileh chelek Yaakov / ki yotzer hakol hu v'Yisrael shevet nachalato Hashem Tzvaos shemo"). "Most of the matter of the Psalm for the Shabbos day can be explained [regarding this] and it is understood by itself." Embedded Simanim 33–34: Must rejoice very greatly on Shabbos (Zohar; many times). Shabbos = world of souls + foretaste of World to Come = entirely good. Even physical pleasures = precious and very holy. Through delight of Shabbos: saved from dinan shel Gehinom and from chibbut hakever (Yalkut Chadash entry Shabbas; name of Asarah Ma'amaros; Chayay Adam on Beshalach; Ba'al haTurim). Therefore: can rejoice then also with the body. Through Shabbos: merits to look upon and be encompassed in the root of all = One = "ihi Shabbas d'isachada b'raza d'echad" (many times). Root of all good (spiritual and material) = all encompassed there in single unity. Therefore: through Shabbos: can rejoice from all good together — of oneself + of one's fellow + of all of Israel together. Then the joy is very great and illuminates with very very great light (within). "Ki simachtani Hashem b'fa'alecha b'ma'asey yadecha aranen" = said at entry of Shabbos. Even success of wicked will not confuse the joy = when looks at the ultimate purpose and ultimate end: certainly will be the downfall of the wicked with no recovery + success of righteous and all of Israel without end forever. Simanim 38, 39, 40 continue in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Yikara DiShabsa — Part Two Simanim 38, 39, 40

Yikara DiShabsa · יקרא דשבתא Part Two — Chelek Beis · Simanim 38 · 39 · 40 (with embedded Simanim 45) נ נח נחמ נחמן מאומן ✦ חלק ב · PART TWO ✦ Siman 38 — סימן לח (Part Two) Lifamim haGadol Holech — The holiness of Shabbos is established and enduring — the Festivals: Israel sanctifies them — Shabbos: it dresses itself and comes to you — the Tzadik encompasses both Shabbos and Festivals — the difference between the mochin of Shabbos and those of the Festival — shame before Shabbos — "ach" = constriction

Our Sages of blessed memory taught: the holiness of Shabbos is established and enduring [kevi'a v'kayama]. The Festivals — Israel is what sanctifies them [Yisrael hu d'mekadshin lehu]. And therefore one says: "Mekadesh haShabbas v'Yisrael v'haZmanim [Who sanctifies the Shabbos and Israel and the appointed times]." And it is known that the true Tzadik encompasses both the holiness of Shabbos and the holiness of the Festival. And therefore a person must receive the face of his teacher [Rav] on Shabbos as well — as explained in the holy Zohar — and the Ramban — and the writings of the holy Ari z"l. But the essential obligation is at the Festival [Regel] — as our Sages of blessed memory taught: a person is obligated to appear before his teacher at the Festival [chayav adam lehakbil penei Rabo baRegel]. For the holiness of the Festival is the aspect of the students who come to the teacher to have him shine upon them. And then illumination is also added to the teacher — in the aspect of: "u'mitalmidai yoser mikulam [and from my students — more than from all of them]" — as it were: "kelum nasati lecha gedulah ela bishvil Yisrael [I only gave you greatness for the sake of Israel]" — and as also understood in Likutay Moharan, Siman 166 — regarding the matter of Elisha. And this is the aspect of: "mikra Kodesh" — the aspect of: "Yisrael hu d'mekadshin lehu." But the holiness of Shabbos is established and enduring — and is called holiness itself [Kodesh mamash]. Rather — from the immensity of His compassion, blessed be He, and His great love for Israel — He draws the light of the holiness of Shabbos also into the home and the place of each and every person. For this is the aspect of the teacher who travels and comes to the home of the students to shine upon them. And this is what our Sages of blessed memory expounded: "ki Kodesh hi lachem — hi mesurah b'yadchem" — and so on — as mentioned above. And this is because of the greatness of the holiness of Shabbos — for it dresses and constricts the immensity of the illumination of its holiness — until even we can receive some flashing and illumination of its holiness. For this is the aspect of the teacher who lowers and humbles himself to go to the home of the students — through which the light is somewhat diminished — and they also can receive — as explained within. And this is the aspect of what is explained in the writings: the difference between the mental faculties [mochin] of Shabbos and those of the Festival. For on Shabbos — the mental faculties dress in extra garments [levushin yeseirim] — because of the immensity of its illumination — which is greater than that of the Festival. And this is likewise in the aspect of the aforementioned. And this is likewise the matter of why they were required to ascend to appear before [le'iraos] at the Festival — specifically — and not on Shabbos. And this is likewise as mentioned above. And nonetheless — certainly the holiness of Shabbos also requires preparation and yearning to receive the illumination of its holiness — like the teacher who travels and comes to the home of the students — nonetheless — certainly they need to prepare themselves — and direct their ears and hearts to hear and receive his words. And also — in all fairness — to at least go out toward him to receive his holy face. For this is the aspect of what they would specifically go out on Erev Shabbos to receive the Shabbos Queen [Shabbas Malketa] — as mentioned above. And this is the aspect of [Exodus 31:13]: "ach es Shabsosai tishmoru" — "ach" is an expression of diminution and constriction [mi'ut v'tzimtzum] — since the holiness of Shabbos dresses and constricts its light — and comes to you into your home to shine upon you from its holiness — therefore you shall at least be careful to guard it well. And this [Exodus 31:13]: "ki os hi beini u'veineichem l'doroseihem lada'as ki Ani Hashem mekadshechem" — that is — "ki Kodesh hi" — that is, it is itself holiness [Kodesh b'atzmo] — and not a called holiness [mikra Kodesh] — as mentioned above. And this [Exodus 31:14]: "ki Kodesh hi lachem — hi mesurah b'yadchem" — as mentioned above. And behold — the essential illumination of Shabbos and the Festival is the great mental faculties [mochin gedolim] that each person merits to receive according to his level. And sometimes they shine upon him through the illumination of the face — for this is the aspect of: "v'anpah nehirin b'nehiru ila'ah [and her face shines with supernal light]" — stated regarding Shabbos. And likewise on the Festival — the light of the face shines — as explained elsewhere. And this is the aspect of the great joy of Shabbos and the Festival — the aspect of [Psalms 16:11]: "sova semachos es panecha [fullness of joy is before Your face]." And sometimes they need to shine upon him through suffering and humiliations — as explained within. And this is the aspect of what our Sages of blessed memory taught: at Marah they were commanded regarding Shabbos. And the Festivals are days of judgment — as our Sages of blessed memory taught: at four seasons the world is judged [b'arba prakim ha'olam nidun]. And this is likewise the aspect of the great awe that shines on Shabbos and the Festival — as explained elsewhere.

And this is the aspect of the shame [bushah] that one must feel before entering into the holiness of Shabbos — as explained in the writings. For through shame — one nullifies one's physicality somewhat — in the aspect of: "ava d'lo salik bei nehura — mavtashin lei [a stick that the light does not enter — they strike it]." And then one can receive somewhat the illumination of the holiness of Shabbos. And since in the humbling of the great one before the small one — as mentioned above — there are several aspects — for sometimes it is only a movement [tenu'ah b'alma] — and sometimes one must actually go and travel to him — as explained within. And this is the aspect of [Exodus 35:1]: "Vayakhel Moshe es kol adas Bnay Yisrael" — and this was likewise the aspect of humbling and drawing close to them. Even though they came to him — nonetheless — all of it was through his gathering them. And then he commanded them regarding the warning of Shabbos and the work of the Mishkan — for also the work of the Mishkan was in this aspect — of the great one coming to the small one — as it is written [Exodus 25:8]: "v'asu li Mikdash v'shachanti b'socham [and they shall make Me a sanctuary — and I shall dwell within them]." Siman 39 — סימן לט (Part Two) Lechu Chazu — The entire creation was only for Israel — Israel's creation was for the sake of Shabbos = the ultimate purpose — the true shepherd = Moshe — seeing G-d's acts through even the smallest created things — zachor from the first day of the week — two Shabbosim = the entire week — Psalm 92 — lefichach yefa'aru It is brought within that the entire creation was only for the sake of Israel. And Israel themselves — the essential purpose of their creation is for the sake of the aspect of Shabbos — which is the ultimate purpose. For Shabbos is the ultimate purpose of the act of heaven and earth — which is the aspect of the world of souls — which is the world that is entirely Shabbos — and then they will attain [the knowledge of] the Almighty as fitting — without any dividing screen — and without any obstruction. For then there will be complete unity — and each person will be pointing with his finger and saying: "zeh Hashem kivvinu lo [this is Hashem Whom we hoped for]" — as our Sages of blessed memory taught. And this is the ultimate purpose for which everything was created — and so on. And each person must contemplate deeply in this — to know and recognize the greatness of the Almighty through every single thing — until he comes to the aspect of the ultimate purpose of that thing — which is the aspect of Shabbos — the world of souls. And one must yearn and long deeply — that we should merit a true leader and faithful shepherd — who will be in the aspect of Moshe our teacher, peace be upon him — who will have the power to illuminate even those of small stature — who are in the aspect of legs — so that even they will be able to attain and know the ultimate purpose through every act of Hashem. And this is the aspect of [Psalms 46:9]: "lechu chazu mifaL'os Hashem asher sam shamos ba'aretz [go and see the acts of Hashem — Who has placed wonders in the earth]" — "lechu" — specifically — for even the legs — which are the implements of going [k'lei hahalichah] — even they should look upon the acts of Hashem. "Asher sam shamos ba'aretz" — "shamos" is the initial letters of: "tachlis ma'aseh shamayim va'aretz [the ultimate purpose of the act of heaven and earth]." And our Sages of blessed memory expounded: do not read "shamos" but rather "shemos [names]" — that is, the world of souls — (the aspect of: "nefesh chayyah — hu shemo [a living soul — that is his name]") — which is the ultimate purpose — is clothed and held within this lowly earth — specifically through this lowly world — one is compelled to attain the ultimate purpose. And all the souls are compelled to come specifically to this world — in order to attain the ultimate purpose through it — and so on — see there further. And from this it is understood by itself: the excellence of those who come on the holy Shabbos to the Tzadik and the true leader — for through him one can even more attain the ultimate purpose — which is the essential holiness of Shabbos — as mentioned above.

And this is the aspect of [Exodus 20:8]: "zachor es yom haShabbas l'kadsho" — and our Sages of blessed memory taught: "zachrehu mei'echad b'Shabbas [remember it from the first day of the week]." For this is the essential matter — to attain the ultimate purpose — which is the aspect of Shabbos — through all the creatures that are in the world — that were created during the six days of deed. And this is the aspect of: "ilmalai shamru Yisrael shtay Shabbasos" — and so on — for the essential attainment of the ultimate purpose through all the creatures of the world — one merits through the holiness of Shabbos. For on Shabbos — great mental faculties are drawn — until through them — even those of small stature — who are in the aspect of legs — can attain the ultimate purpose. And this is the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha." And this is the aspect of [Genesis 2:1]: "vayechulu hashamayim v'ha'aretz v'chol tzava'am — vayechal Elokim b'yom hashevi'i melachto asher asah" — "vayechulu" — specifically — and likewise "vayechal" — specifically — from the language of [ultimate purpose]: "tachlis." For the essential ultimate purpose of the creation of all creatures is to recognize through them the greatness of the Creator, blessed be He — which is the aspect of Shabbos — as mentioned above. And one merits this through the holiness of Shabbos itself — in the aspect of [Exodus 31:13]: "ki os hu beini u'veineichem l'doroseihem lada'as ki Ani Hashem mekadshechem." "Kodesh hu" — which is the aspect of the mental faculties — through which one attains the ultimate purpose. And this is likewise [Exodus 31:13]: "lada'as ki Ani Hashem Elokeichem" — for this is the essential knowledge — to recognize Him, blessed be He, and to know Him. And as mentioned above. And from this it is understood by itself: everything that is in closer proximity to Shabbos — the holiness of Shabbos shines and flashes there even more. And one merits there even more the attainment of the ultimate purpose. And this is the aspect of: "zachrehu mei'echad b'Shabbas" — specifically — for even though the first day of the week is still very far from the Shabbos to come — nonetheless — one must also then remember the Shabbos. That is — to yearn to attain the ultimate purpose — which is the aspect of Shabbos — through every single thing in the world. Even through the creatures of the first day of the week — that were still very far from the holiness of Shabbos. And as understood within. And in truth — it is not possible to know and understand this at all. And in particular according to what is explained in the writings: that there is the aspect of Shabbos before the creation — and the Shabbos after the creation — at the six days of Bereishis. It follows that specifically the first day of the week — which was far from the Shabbos to come — was in even closer proximity to the holiness of the Shabbos before the creation. (And we have no business with this — according to the smallness of our understanding.) But for our purposes — certainly the first day of the week — even though it is far from the Shabbos to come — is nonetheless still near to the illumination of the previous holy Shabbos. And likewise the second and third day. And from the fourth day — the illumination of the Shabbos to come begins to flash — as our Sages of blessed memory taught: Aleph — Beis — Gimmel — are after the Shabbos. Dales — Heh — Vav — are before the Shabbos. And as explained in the writings. Therefore — the essential fullness is specifically through two Shabbosim — for through this one merits to attain the ultimate purpose in its fullness — through all the creatures in the world — that were created from the first day of the week until Shabbos — as mentioned above. And then they would certainly have been redeemed — for the essential redemption comes through Da'as — as is well-known. And also — for through the guarding of two Shabbosim — whose virtue is to attain the ultimate purpose through them — through this Mashiach will come. For he will be the true leader and the faithful shepherd in the ultimate fullness — and he will redeem us and illuminate the attainment of the ultimate purpose to all of Israel — from the smallest to the greatest — in the aspect of [Jeremiah 31:33]: "ki kulam yeid'u osi lemikkanam v'ad gedolam." And this is the aspect of [Exodus 35:1]: "Vayakhel Moshe es kol adas Bnay Yisrael" — and he commanded them then regarding the work of the Mishkan and the warning of Shabbos. For the image of the Mishkan is like the image of the act of Bereishis. And therefore through the work of the Mishkan and the holiness of Shabbos — all of Israel can attain the ultimate purpose through all the creatures of the act of Bereishis. And this is the aspect of the excellence of the holiness of the union of Shabbos. For Mashiach ben David will not come until all the souls in the storehouse are exhausted — for all of them are compelled to pass through this world and attain the ultimate purpose through it — specifically — as mentioned above. And in this matter there are several aspects — for not every person merits to attain the ultimate purpose in this world.

Therefore — the completion of the tikkun will come through Mashiach ben David — for he will complete the tikkun of all the souls — and specifically through the fact that they have already been in this world — as mentioned above. And therefore — those souls that are drawn through the union of Shabbos — which is itself the aspect of the ultimate purpose — and through which is the essential attainment of the ultimate purpose — therefore they will certainly be Torah scholars and holy ones — and will merit to attain the ultimate purpose even more. And as explained in the holy Zohar. And this [Isaiah 56:3]: "v'al yomar ben haneychar" — and so on — "havdel yavdileni Hashem mei'al amo" — for since the entire creation was only for the sake of Israel — so that they should merit to attain the ultimate purpose — which is the aspect of Shabbos — the world of souls — it follows that the son of a foreigner has seemingly no portion in this. And likewise [Isaiah 56:3]: "v'al yomar hasaris — hen ani etz yavesh" — since he does not father children — and has no portion in drawing souls to this world — to attain the ultimate purpose. And this [Isaiah 56:4]: "ki choh amar Hashem la'sarisim — asher yishmeru es Shabsosai" — specifically — the aspect of the two Shabbosim mentioned above. And as our Sages of blessed memory taught [Isaiah 56:5]: "v'nasati lahem b'veisi u'v'chomasai — (which are the aspect of Da'as and faith — as mentioned above many times — and through this specifically the attainment of the ultimate purpose is drawn) — yad v'shem tov mibbanim u'mibbanos — shem olam etein lo" — and so on — for the ultimate purpose is the aspect of the world of souls — which is the aspect of "shem" — in the aspect of: "nefesh chayyah — hu shemo" — as mentioned above. Therefore they will merit an eternal name — for they will merit a great portion in the attainment of the ultimate purpose of the many other souls of Israel — which is even better than sons and daughters — who are few. And therefore this verse was expounded in the holy Zohar regarding the holiness of the union of Shabbos — for it is likewise in this aspect — as mentioned above. And this is the expounded: "u'vacharti ba'asher chafatzti — da zivuga d'Matronita [and I chose that which I desire — this is the union of the Matronita]" — for then the aspect of Da'as is joined, as it were, with the aspect of faith. And through this one can attain the ultimate purpose — as mentioned above. And therefore then is the essential time of the holiness of the union — as mentioned above. And this [Isaiah 56:6–7]: "u'vnay haneychar" — and so on — "kol shomer Shabbas mecha'lelo" — and so on — [Isaiah 56:7]: "v'havi'osim el har kodshi v'simachtim beys tefilasi" — which is the aspect of the redemption — (as our Sages of blessed memory expounded from this: through the guarding of Shabbos — one is redeemed) — and moreover — it is the aspect of the ultimate purpose of the redemption — the aspect of [Exodus 15:17]: "tevi'emo v'tita'emo b'har nachalasecha — machon l'shivtecha pa'alta Hashem" — for there they will merit to receive the illumination of Da'as and the mental faculties in fullness — until through this they will attain the ultimate purpose. [Isaiah 56:7]: "ne'um Hashem mekabbetz nidchey Yisrael — od akabbetz alav l'nikibatzav" — for Mashiach ben David will come and redeem us and gather in our dispersed ones shortly. And then he will complete the tikkun of all the souls of Israel — even the dispersed of Israel — and he will also rectify the souls of the converts. Until all of them merit to attain the ultimate purpose. And all of this flows through the holiness of Shabbos — as mentioned above. And this [Psalms 92]: "M'zmor Sh'ir L'Yom H'Shabas" — initial letters — למשה — for only through Moshe does one merit to attain the ultimate purpose — which is the aspect of Shabbos. And this [Psalms 92:2]: "tov lehodos laHashem — v'lezamre lishimcha elyon" — that is, the aspect of the ultimate purpose — which is the aspect of "shem" — as mentioned above. And it is a very high and exalted matter — as also explained within. And this [Psalms 92:3]: "lehagid baboker chasdecha — v'emunascha baleilos" — for the attainment of the ultimate purpose is through Da'as — (which is clothed in lovingkindnesses [chasadim] — as explained within in Siman 26) — and faith — as mentioned above. And this [Psalms 92:4]: "alay asor v'alay navel — alay higgayon b'chinor" — which are physical musical instruments. And nonetheless — one can use them to sing to the Almighty — and they have the power to arouse the heart to attain the ultimate purpose. And this [Psalms 92:5]: "ki simachtani Hashem b'fa'alecha — b'ma'asey yadecha aranen" — for everything was created for the sake of the attainment of the ultimate purpose. For through the holiness of Shabbos one can attain the ultimate purpose through all the creatures in the world. And this is the aspect of [Prayer]: "lefichach yefa'aru viyvarchu viyshabbchu — vifaro viyromemu viya'aritzu viyakdishu viyamliechu — kol bri'yos lifanecha Hashem Elokeinu" — and so on — "v'ha'Elokim hamanchil menuchah l'amo Yisrael b'Keduschaso b'Yom Shabbas Kodesh" — for since through the holiness of Shabbos one can attain the ultimate purpose through all the creatures in the world — that were in truth created only for this — as mentioned above — therefore they too praise and glorify and bless the Almighty — for having given Israel the holiness of Shabbos. And this [Psalms 92:6]: "mah gadlu ma'asecha Hashem — me'od amku machshevosecha" — for this ultimate purpose — which is the aspect of Shabbos — the world of thought [olam hamachshavah] — is very deep — and is clothed in every act of Hashem — which He made — in the aspect of [Proverbs 16:4]: "kol po'al Hashem l'ma'anehu [Hashem made everything for its purpose]." And this [Psalms 92:7]: "ish ba'ar lo yeda" — and so on — that is, he used as an example a portion of this matter — that one can attain the ultimate purpose through all the creatures in the world. For the world at large is very far from the ultimate purpose — since it is very concealed and hidden in this world. And one often sees the success of the wicked — who are certainly far from the ultimate purpose. And likewise the opposite — the suffering of the righteous and their toil — even though they are certainly near and close to the ultimate purpose. And this [Psalms 92:8–14]: "b'feroa'ch resha'im k'mo esev" — and so on — "l'hishamedam adey ad" — and so on — "Tzadik katamar yifrach — k'erez baLevanon yisgeh" — and so on. And the general question together with its answer: for even among the creatures of this world one sees similar matters — for the grasses of the field are very numerous — and grow of themselves without any effort or toil. And likewise — the success of the wicked — their time prospers greatly — without any effort or toil. But what is their success and what is the ultimate purpose of this? — For it is only for a brief instant — and very quickly they are spent and perished — like the grass that in the morning blossoms and passes — and by evening it is cut down and withered. But the success of the righteous — which certainly comes to them with great effort and a long time — but their success is eternal — for they produce fruit and their stump replenishes — like the palm tree and the cedar. And this is what our Sages of blessed memory taught: just as the palm tree — its shade is at a distance — so too the reward of the righteous is far off — and [Deuteronomy 7:12]: "v'hayah ekev tishme'un" — and so on. Just as the palm tree and the cedar reach straight upward — so too the righteous — their hearts are directed upward toward the Holy One, blessed be He. Just as the palm tree and the cedar have a desire — so too the righteous have a desire. And what is their desire? The Holy One, blessed be He — as it is written [Psalms 40:2]: "kavoh kivvisi Hashem" — and so on — see there. That is, as mentioned above — for the righteous — their entire goal is to attain the ultimate purpose — that is, to know and recognize Him, blessed be He. For this is the aspect of: "zeh Hashem kivvinu lo" — mentioned above. And certainly all of them will merit this ultimate purpose — forever and ever — for all eternity. Siman 40 — סימן מ (Part Two) Mi sheYodea me'Eretz Yisrael — Shabbos = the tefillin of the Master of the world — G-d glorifies Himself with Israel — Providence — holiness of Eretz Yisrael — the double bread — Vayakhel Moshe — the teacher who expounds Torah publicly — receiving the face of the teacher on Shabbos — Isaiah 58

It is explained in Zohar Chadash, Song of Songs: Shabbos is the aspect of the tefillin of the Master of the world [tefillin d'marei alma]. And the tefillin of the Master of the world are the aspect of the glorification with which the Almighty glorifies Himself with Israel — as our Sages of blessed memory taught. And therefore — it is explained in Zohar Vayakhel: the Almighty says regarding one who receives the holiness of Shabbos as fitting: "Yisrael asher b'cha espa'ar [Israel — in you I am glorified]" [Isaiah 49:3]. And through the aforementioned glorification — the Providence of the Almighty — as it were — is made from this — as explained within. And therefore Shabbos is the aspect of: "tlas guvnin d'eina u'vat ein" — the aspect of sight and Providence. And from this flows the holiness of Eretz Yisrael — whose air makes one wise — as explained within. And this is what our Sages of blessed memory taught: if you guard the Shabbos — you shall enter Eretz Yisrael — for the holiness of Eretz Yisrael depends upon the holiness of Shabbos — and as mentioned above many times. And this is the aspect of the double bread [lechem mishneh] of Shabbos — which is the aspect of the doubled bounty — the aspect of the bounty of Eretz Yisrael — as it is written [Isaiah 61:7]: "lachen b'artzam mishneh yirrashu" — and as understood within. And therefore our Sages of blessed memory taught: all who delight the Shabbos — they give him all the desires of his heart. For through the aspect of the doubled bounty — all his desires are fulfilled — and as understood within. And therefore this was expounded from what is written [Isaiah 58:14]: "az tis'anag al Hashem" — and it is written [Psalms 37:3–4]: "shechen eretz u're'eh emunah — v'his'anag al Hashem — v'yiten l'cha mishalos libecha" — and this [Psalms 37:3]: "shechen eretz" — specifically — the aspect of the inheritance of Eretz Yisrael. And through the holiness of Shabbos — the holiness of Eretz Yisrael is drawn to the place of each and every person — in the aspect of [Exodus 16:29]: "re'u ki Hashem nasan lachem es haShabbas." For Shabbos is the aspect of the glorification with which the Almighty glorifies Himself with Israel — for this is the aspect of [Exodus 31:13]: "ki os hu beini u'veineichem" — and so on — and likewise [Exodus 31:17]: "beini u'vein Bnay Yisrael os hi l'olam." And through the fact that one sees and looks upon this glorification — through this one's eyes also become the aspect of the eyes of Hashem. And then — everywhere one looks and sees — there too the aspect of the air of Eretz Yisrael that makes one wise is made. And this [Exodus 16:29]: "re'u ki Hashem" — and so on — therefore [Exodus 16:29]: "nosen lachem b'yom hashishi lechem yomayim — shevu ish tachtav — al yetzei ish mimekomo." For the place of each and every person was sanctified through this with the holiness of Eretz Yisrael — as mentioned above. And this is the aspect of [Exodus 35:1]: "Vayakhel Moshe" — and our Sages of blessed memory taught: it is a commandment to gather congregations on every Shabbos and expound words of Torah to them. For through the fact that one expounds words of Torah to the many — specifically — and engages with them to draw them close to the Almighty — through this the glorification of the Almighty with Israel is magnified, as it were. And through this — the holiness of the holy Shabbos shines even more. And through this — the holiness of Eretz Yisrael is drawn and revealed through this even more. And therefore it is a commandment to receive the face of one's teacher on Shabbos. For the teacher and leader who engages with his students to draw them close to the Almighty — he is the aspect of the glorification of the Almighty — as explained within. And therefore — through the fact that one receives his face and looks upon him on Shabbos — one merits to receive the holiness of Shabbos even more. And this is the aspect of the mental faculties that one merits to receive on Shabbos — for then there is drawn upon each person according to his level the aspect of the air of Eretz Yisrael that makes one wise. And this [Isaiah 58:13–14]: "im tashiv miShabbos" — and so on — [Isaiah 58:14]: "az tis'anag al Hashem" — and our Sages of blessed memory expounded: they give him all the desires of his heart — as mentioned above. And [Isaiah 58:14]: "v'hirkavticha al bamosey aretz" — and [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha" — this is the aspect of the inheritance of Eretz Yisrael — as the commentators explained. And this is as mentioned above. And therefore our Sages of blessed memory expounded: one merits an inheritance without limits — for everywhere one looks and sees — the holiness of Eretz Yisrael flows there — as mentioned above.

Siman 45 — סימן מה (embedded at end of Siman 40): B'Inyan Bnei Adam — Shabbos = the inner point — the six days = circles surrounding the point — the Tzadik = the inner point — excellence of drawing close to Tzadikim on the holy Shabbos — zachor mei'echad b'Shabbas — the one who walks in the desert — Shabbas d'Chol — Zohar Vayikra 179 Shabbos is the inner point [nekudah hapenimit] — and from it all the six days draw sustenance — which are the aspect of the circles [igulim] surrounding the point — as explained in the holy Zohar. And the husks lead the wicked around the point — in the aspect of [Psalms 12:9]: "saviv resha'im yishalachun [the wicked circle around]" — and do not allow them to draw close inward to the inner point. And as long as they are still within the circles — there is still hope for them to draw close to the inner point. And so on. And the Tzadik is the aspect of Shabbos — the aspect of the inner point — from whom all draw sustenance — as brought within. And from this it is understood by itself: the excellence of drawing close to Tzadikim on the holy Shabbos — since both of them are the aspect of the inner point. Therefore — sometimes through the holiness of Shabbos — one merits to draw even closer to the Tzadik. And sometimes — through drawing close to the Tzadik — one merits to draw even closer to the holiness of Shabbos. And this is the aspect of [Exodus 35:1]: "Vayakhel Moshe es kol adas Bnay Yisrael" — and then they were commanded regarding Shabbos. For through the fact that they all gathered to Moshe — who is the inner point — therefore he made known to them then even more of the holiness of Shabbos — until even the work of the Mishkan does not override Shabbos. And this [Exodus 20:8]: "zachor es yom haShabbas l'kadsho" — and our Sages of blessed memory taught: "zachrehu mei'echad b'Shabbas." That is, even one who does not merit, heaven forfend, to truly draw close to the aspect of the inner point itself — which is the aspect of the holiness of Shabbos — nonetheless — one must be very careful not to leave the circles — which are the six days — which are the aspect of the circles surrounding the aforementioned point. For as long as one is still within the circles — there is hope to draw close to the inner point — which is the aspect of the holiness of Shabbos. And this is the aspect of: "zachrehu mei'echad b'Shabbas." And perhaps one can explain through this: what our Sages of blessed memory taught [Tractate Shabbos 69b]: one who is walking in the desert and does not know when Shabbos is — he counts six and sanctifies one day — with Kiddush and Havdalah — and so on. And it is brought in Shulchan Aruch, Orach Chayyim, Siman 304. For even though he does not know when Shabbos is — and does not know how to draw close to the inner point — and is compelled to do labor for his livelihood — even on this day that he sanctifies — because of the preservation of life [pikuach nefesh] — as our Sages of blessed memory taught there. Nonetheless — he counts six and sanctifies one day — with Kiddush and Havdalah — in order to have a remembrance of the holiness of Shabbos. For through the fact that he counts six and sanctifies one day — he is careful not to leave the circles entirely — at least. And through this he can merit to draw close to the point. (And one must yet explain further in this.) And this is what is brought in the holy Zohar, Vayikra, folio 179: "lo zaza Shechinah mei'Yisrael b'chol Shabbasos v'yamim tovim v'afilu b'Shabbasos d'Chol" — and so on. And the commentators explained: this is in the manner of one who walks in the desert — who counts six and sanctifies one day — even though it is possible that this day that he sanctifies is from the weekdays. And according to our subject — this is explained somewhat further. For even one who does not merit to draw close to the inner point itself — which is the very essence of the holiness of Shabbos. But nonetheless — he also clings after the holiness of Shabbos — in that he guards himself — not to leave the circles entirely. For perhaps there is hope to draw close through this to the inner point. For this is the aspect of: "zachrehu mei'echad b'Shabbas" — which is the aspect of: "Shabbasos d'Chol." That is — even though his attainment and feeling of the holiness of Shabbos is very small and minimal — and it is only in the aspect of "Shabbasos d'Chol" — that is, the aspect of what is drawn from the illumination of the holiness of Shabbos upon all six weekdays — because it is the inner point within the circles — from which all of them draw sustenance. For this is the aspect of what our Sages of blessed memory taught: Aleph — Beis — Gimmel — are after the Shabbos. Dales — Heh — Vav — are before the Shabbos. And as explained in the writings. And this is likewise the aspect of: "zachrehu mei'echad b'Shabbas" — for the holiness of Shabbos flows upon all six weekdays. And one whose feeling of Shabbos itself — in the illumination of the holiness of Shabbos — is only in the aspect of "Shabbasos d'Chol" — and nonetheless he guards himself not to leave the circles entirely — at least — and through this he revives himself with the holiness of Shabbos — however and however it may be — even though it is only in the aspect of "Shabbasos d'Chol" — in the aspect of: "zachrehu mei'echad b'Shabbas" — as mentioned above — through this he also merits: "lo zaza Shechinah mimenu [the Shechinah did not depart from him]." And through this — there is hope for him to draw close to the inner point itself — as mentioned above.

Shabbos is the aspect of the ultimate purpose [tachlis] of the making of heaven and earth — the aspect of the World to Come. Also, it is the aspect of the attainment of Ruach HaKodesh — the aspect of prophecy [nevuah] — as explained in the holy Zohar, and as mentioned above in Siman 3. And prophecy is the aspect of the receiving of the reward of the commandments — the aspect of: "He who goes forth weeping, bearing the measure of seed, shall come again with rejoicing, bearing his sheaves" [Psalms 126:6] — the initial letters [of nosa alumosav] spell נ-ב-י-א · Navi [prophet] — as explained within. And there are two aspects of prophecy.

Two levels of prophetic joy: Lower — foreseeing the reward of mitzvos (unclear mirror); higher — joy in the mitzvah itself with no desire for reward (clear mirror). Shabbas acrostic: "B'yomo titen secharo" (Deuteronomy 24:15) — initial letters spell Shabbas; on Shabbos one receives one's reward in the act itself. G-d's own joy: "May Hashem rejoice in His works" — Creation is completed and receives its vitality through Shabbos; one who merits the joy of mitzvos enters G-d's own joy. Judgments sweetened: No accuser can operate on Shabbos; previously-decreed judgments are sweetened by clothing prayer in a statement — hence visiting the sick, one says "it is Shabbos." Straightness of heart: Psalm 92 addresses the crookedness that suspects G-d's justice; Shabbos = dwelling-place of the heart. Loud prayer / seven voices: On Shabbos one raises one's voice — the seven "voices" (koles) of Psalm 29 are the thunders of Shabbos. Awe, purity, love: Shabbos removes external fears; purifies thought from externality; floods the world with love (sparks of fire, mighty waters) — "a rest of love and generosity." Siman 6 — סימן ו Kra es Yehoshua — "Call Yehoshua…" [Deuteronomy 31:14] [Likutay Moharan I, Siman 6] It is written: "And you shall call the Shabbos a delight [oneg] and the holy one of Hashem, honored [mechubbad]" [Isaiah 58:13]. And it is written: "and honor it [v'chibbadto] from pursuing your own ways." And our Sages of blessed memory warned greatly about honoring Shabbos. And: "there is no honor [kavod] without כ · Kaf" — and the כ · Kaf is [the letter of] Keser [Crown], and so on — [וכו'] as explained within. And this is the secret of the holiness of Shabbos — in which the illumination of Keser shines. For this is the secret of: "A crown they shall give to You [Keser yitnu lecha]" — which is recited in the Musaf of Shabbos. And this is what is brought in the writings of the holy Ari z"l: "And they shall know that from You is their rest [menuchosam]" — specifically "from You" [me'itcha, davka] — that is, from the כ · Kaf, which is Keser — specifically from there is their rest — that is, as mentioned above. (And this is what [the passage] concluded: "And on their rest they shall sanctify Your Name" — and it is explained there that one must intend to accept upon oneself the readiness for self-sacrifice [mesiras nefesh], and so on. [וכו'] One can say that this relates to what is explained within — that it is impossible to merit this honor except through [the shedding of] blood and humiliations.) And this honor is the aspect of: "the honor of G-d is to conceal a matter [kevod Elokim hester davar]" [Proverbs 25:2]. For this is the aspect of: "Where is the place of His glory? [Ayeh mekom kevodo?]" — which is recited in the Musaf of Shabbos. And our Sages taught [Tractate Beitzah 16a]: "Its [Shabbos's] reward is not made known to be revealed," and so on — [וכו'] "Shabbos was given in secret," and so on. [וכו'] And Keser is the aspect of Ehyeh [אֶהְיֶה] — the aspect of teshuvah. And see in Bris Menuchah [Derech Hashem], where the author wrote regarding the virtue of Shabbos — that G-d called it by His own Name, and so on, [וכו'] which is called Ehyeh, and so on. [וכו'] "Fortunate is the one who knows its secret — why it is included here, in order to give honor to Shabbos," and so on [וכו'] — see there. And see also in Sefer Karnayyim, discussion 7 — where it is explained that the Shabbos meals correspond in their secret to the three Names Ehyeh Asher Ehyeh, and so on. [וכו']

And see in Dan Yadin there, in the name of the Zohar Chadash — and see in the kavannahs of the holy Ari z"l. Also, Shabbos is the aspect of teshuvah — as it is written: "And you will return [v'shavta] unto Hashem your G-d" [Deuteronomy 30:2] — for this is the aspect of the World to Come — the day that is entirely Shabbos — entirely repentance [kulo teshuvah] — as explained within. And teshuvah is the aspect of Ehyeh — for before teshuvah, a person still has no havayah [existence / being] in the world. And when he comes to purify himself and to repent — then he is in the aspect of Ehyeh [I will be], and so on — [וכו'] as explained within. For this is the aspect of what is explained in the holy Zohar and the rest of the words of our Sages of blessed memory: that the world had no sustaining existence whatsoever until Shabbos came. And this is the aspect of: "The heavens and the earth were completed [vayechulu]" [Genesis 2:1] — which means they were finished and perfected — and our Sages expounded from the language of "beauty in its fullness" [kilus yofi] — klil tiferes [perfect splendor] — which is the aspect of Keser and a crown [atara]. That is, the illumination of Keser was drawn down upon them, as mentioned above. And behold, it is explained within that the essential teshuvah is when a person hears his own humiliation, remains silent, and holds back. For before teshuvah, [Ehyeh] is in the hiding of the face [hester panim] from him — and the gematria [numerical value] of "hester penay Ehyeh" [the hiding of the face of Ehyeh] equals דָּם [dam — blood], and so on. [וכו'] And through the fact that he hears his shame and remains silent — the Holy One, blessed be He, causes corpses [challalim] to fall before him [i.e., the forces of evil are slain] — and the blood in the left chamber of the heart is diminished — and this is the aspect of the slaughter of the evil inclination — the aspect of teshuvah, and so on. [וכו'] See within. And see below in Siman 82 within — where it is explained that this is the secret of washing in hot water on Erev Shabbos — which alludes to the secret of the flame of fire that descends every Erev Shabbos to sear the heads of the impure husks that seek to ascend together with klipas Nogah and draw sustenance from holiness — and through the aforementioned flame of fire they descend below, and Nogah is encompassed within holiness, and so on. [וכו'] That is — for on every Erev Shabbos one must repent fully for everything one damaged during the six weekdays — as explained in the holy books. And the ba'al teshuvah [penitent] — who is the aspect of the distant one who has drawn near — this is the aspect of Nogah being encompassed within holiness through the teshuvah that is the aspect of the holiness of Shabbos. And then the accusations, confusions, and obstacles against him intensify even more — for this is the aspect of the fact that even the three impure husks seek to ascend and draw sustenance from there — and from there come all the humiliations and disgraces, which are the aspect of arlah [the impure foreskin] — the aspect of the aforementioned impure husks — as explained in the aforementioned Siman 82. And through the fact that he hears his humiliation and remains silent — through this he subdues the aforementioned husks — for this is the aspect of the slaughter of the evil inclination — and he merits teshuvah, which is the aspect of Shabbos. And this is what is brought in the writings of the holy Ari z"l — that the letters of שַׁבָּת [Shabbas] can be read as בֹּשֶׁת [boshes — shame] — for one must sit near the entry of Shabbos for some hours in great shame, and be ashamed before oneself before Shabbos — that is, as mentioned above. For the holiness of Shabbos is the aspect of Ehyeh — the aspect of teshuvah. And the hiding of the face of Ehyeh [hester penay Ehyeh] is the gematria of דָּם [blood] — the aspect of shame [bushah] — [the] shedding of blood. Therefore one must draw down upon oneself the holiness of Shabbos specifically through shame. And shame is the aspect of: "the redness goes and the whiteness comes" [azil sumaka v'asay chivara].

For this is the aspect of: "We have come through fire and through water" [Psalms 66:12] — as explained in the Chiddushay Aggados on tractate Brachos, folio 6. And this is the aspect of the washing in hot water and the immersion in the mikveh on Erev Shabbos — and the mikveh also alludes to the Name Ehyeh, as explained in the kavannahs. And through this one merits the slaughter of the evil inclination — which is the aspect of the holiness of Shabbos — as explained in Zohar Aikev, folio 272: that through the holiness of Shabbos the evil inclination is subdued, and so on. [וכו'] And this: "And the children of Israel shall guard the Shabbos," and so on [וכו'] "for their generations — this is the dwelling-place of the heart [da dirasah d'libah]" — for then one merits the purification of the heart — the aspect of: "and my heart is hollow within me [v'libi chalal b'kirbi]" [Psalms 109:22]. And this is what one prays: "Purify our hearts to serve You in truth — and grant us, Hashem our G-d, with love and with willingness, Your holy Shabbos as an inheritance," and so on. [וכו'] And one must repent upon repentance — for after one has repented fully, he certainly recognizes and perceives G-d, blessed be He, to a greater degree — and must repent about his first perception, and so on — [וכו'] as explained within. And this is the aspect of: "It is as Hashem spoke: 'A Shabbason, a holy Shabbos for Hashem — tomorrow'," and so on [וכו'] [Exodus 16:23] — for Shabbos is the aspect of teshuvah. And the essential perfection of teshuvah is in the aspect of repentance upon repentance [teshuvah al teshuvah] — and therefore the holiness of Shabbos is called Shabbas Shabbason [Shabbos of Shabbos / Complete Shabbos] in the portion Ki Savoh, and in the portion Vayakhel, and in the portion Emor. For Shabbos is the aspect of teshuvah, and teshuvah upon teshuvah. And this is the aspect of: "My Shabbosim shall you observe [es Shabsosai tishomru]" — two aspects of Shabbos. And our Sages of blessed memory taught: "Were Israel to observe two Shabbosim," and so on. [וכו'] And this is the aspect of tartay d'siyuvasah [two aspects of repentance] — as explained in Likutay Halachos, Laws of Shabbos. And this is the aspect of the holiness of Shabbos night — which is called plain Shabbos [Shabbas stam] — and the holiness of the Shabbos day — which is the aspect of the supernal Shabbos [Shabbas d'le'eilah] — as explained in the holy Zohar, Terumah, folio 138. And so too is it explained in the writings of the holy Ari z"l: that the holiness of the day is more stringent than the holiness of the night — and therefore one must immerse again in the morning of Shabbos day, and so on — [וכו'] that is, as mentioned above — for the holiness of the Shabbos day is the aspect of teshuvah upon teshuvah — for on Shabbos night one also receives the holy mental faculties [mochin], as explained in the writings of the holy Ari z"l — but on the Shabbos day one merits even higher mental faculties. And one must repent upon the first perception. And therefore one must immerse a second time — for the mikveh is the aspect of Ehyeh — the aspect of teshuvah, as mentioned above. And one must be skilled in the ways of teshuvah in two areas of expertise — the aspect of: "skilled in ascending [ritzoh], skilled in returning [shuv]" [baki b'ritzoh, baki b'shuv] — for this is the aspect of: "If I ascend to heaven — there You are; and if I make my bed in the depths — there You are" [Psalms 139:8]. And this is likewise the aspect of the holiness of Shabbos night and the holiness of the Shabbos day.

For the holiness of Shabbos night is the aspect of baki b'shuv [skilled in returning/departing] — for this is the aspect of: "and if I make my bed in the depths — there You are" — for it is still close to the weekdays, when the Sitra Achra prevails, heaven forfend. And now one must enter such a great holiness as Shabbos holiness — and the wicked at that very moment literally ascend from [Gehinnom], as our Sages of blessed memory taught — and it is thereby revealed that the holiness of Shabbos is so very great that it shines even upon such low levels and raises them from the lowest depths, and so on, [וכו'] and as likewise explained in the writings of the holy Ari z"l: that at the entry of the holy Shabbos, Moshe Rabbeinu, peace be upon him, together with other great Tzadikim, is engaged in raising all the souls that had fallen into the depths of the husks, heaven forfend. And the holiness of the Shabbos day is the aspect of baki b'eyyul [skilled in entering/ascending] — the aspect of: "If I ascend to heaven — there You are." For even though the holiness of Shabbos night is also very, very great and wondrous — nevertheless, one must not be satisfied with this, but must repent upon repentance and ascend to yet higher levels, as mentioned above. And this is the aspect of: "and honor it from pursuing your own ways [derachecha]" [Isaiah 58:13] — that is: entering and exiting [ayyil v'nafik] — as explained within. And therefore our Sages taught: "The honor of the day [kavod yom] is preferable" — that is, as mentioned above. And when one walks in the aforementioned ways of teshuvah, then the right hand of Hashem is extended to receive his repentance, and so on — [וכו'] as explained within. And this is the aspect of the holiness of Shabbos — which is the aspect of the World to Come — the day that is entirely long [yom shekulo aroch] — the aspect of the right [yamin] — the aspect of: "length of days is in its right hand [orech yamim bimino]" [Proverbs 3:16] — and it is written: "And you shall rest and arise to your portion at the end of the days [yamin]" [Daniel 12:13]. Also, the holiness of Shabbos encompasses all three aspects that exist within the letter א · Alef: The lower point — which is the aspect of chirik [the vowel] — the aspect of: "and the earth is the footstool of My feet" [Isaiah 66:1] — and corresponding to this is the first Shabbos meal — the Seudasa d'Chakla Tapuchin Kadishin [the meal of the holy apple orchard / the Shechinah] — the aspect of Netzach, Hod, Yesod, Malchus [נהי"מ] — which are the aspect of the holy legs, and so on, [וכו'] as explained in the kavannahs. And the second Shabbos meal — which is the Seudasa d'Atika [the meal of the Holy Ancient One / Arich Anpin] — is the aspect of Keser — which is the aspect of the upper point above the Alef — the aspect of Keser, Chochmah, Binah — or Chabad [Chochmah, Binah, Da'as] — as is well-known.

And the third Shabbos meal corresponds to Yaakov — the aspect of Tiferes / Ze'ir Anpin — which is the aspect of the ו · Vav within the Alef — for it comprises six directions [vav ketzavos], as is well-known. And this is the secret of oneg Shabbos that is explained in the holy Zohar and the Tikunim, which alludes to Eden, Nahar, Gan [the supernal Eden, the River, and the Garden] — which likewise correspond to the three aforementioned aspects, as is well-known. And this: "If you return from Shabbos your feet" — the aspect of the rectification of the lower point — which is the aspect of: "and the earth is the footstool of My feet" — the aspect of Netzach, Hod, Yesod, Malchus. "From pursuing your affairs on My holy day" — the aspect of the ו · Vav within the Alef — the aspect of Chesed, Gevurah, Tiferes [חג"ת] — which are the instruments of action. "And you shall call the Shabbos a delight — the holy one of Hashem, honored" — the aspect of the upper point within the Alef — which is the comprehensiveness of all — for the lower is included in the upper. And therefore it is called oneg [delight] — the initial letters of ע'דן נ'הר ג'ן [Eden, Nahar, Gan] — as mentioned above. And also because there is the essential delight — the aspect of the supernal Eden [Eden Elyon] — of which it is said: "No eye has seen," and so on. [וכו'] And this: "the holy one of Hashem, honored" — for it is the aspect of: "the honor of G-d is to conceal a matter" [kevod Elokim hester davar]. And this: "and honor it from pursuing your ways [derachecha]" — plural — the aspect of the two areas of expertise in the ways of teshuvah, as mentioned above — "from pursuing your affairs and speaking words [v'daber davar]" — for one must be silent from the speech of the weekday — and through this one draws the aspect of the rectification of דָּם [blood] for Hashem — and through this one merits the speech of Shabbos, which is the speech of teshuvah — the aspect of: "Take with you words and return to Hashem [kechu imachem devarim v'shuvu el Hashem]" [Hosea 14:3]. And complete teshuvah is the aspect of honor [kavod] — and this is the aspect of: "so that my honor [kevod] may sing to You and not be silent," and so on. [וכו'] [Psalms 30:13] And this is the aspect of what one must say with a full mouth regarding every matter one does: "This is for the honor of Shabbos." And in the writings of the holy Ari z"l, great mystical intentions [kavannahs] are explained regarding this. And this: "Then you will delight in Hashem, and I will cause you to ride upon the heights of the earth, and I will feed you with the heritage of Yaakov your father" [Isaiah 58:14] — and it is explained in the holy Zohar that all the secrets and rectifications of the three Shabbos meals are alluded to herein — and see in the kavannahs of the holy Ari z"l and you will understand more regarding our matter.

And this is the aspect of what is explained within: "there is no person without an Alef [leis adam b'lo alef]" — that is, before one has rectified the aspect of the Alef through the three aforementioned aspects — one is not yet in the aspect of Adam in its perfect fullness — for the Alef is missing from him — and Ehyeh is then in the hiding of the face from him — and the gematria of "hester penay Ehyeh" is דָּם [blood], as mentioned above. And then the essential rectification is through silence — the aspect of דָּם [blood] for Hashem [i.e., silence / the redness of shame] — and through this one merits the rectification of the Alef — and then one becomes Adam [a human being] — who speaks — the aspect of the speech of teshuvah — speech of Shabbos — as mentioned above. And through this one becomes the aspect of Adam fit to sit upon the throne — as explained within. And this is the aspect of: "And on the seventh day He was elevated and sat upon His throne of glory," and so on — [וכו'] as our Sages of blessed memory taught. And then the union between sun and moon is made — and between Moshe and Yehoshua — for Moshe, who is the aspect of the sun, shines to Yehoshua, who is the aspect of the moon — as explained within. And this is the aspect of what is explained in Zohar Terumah, folio 138, mentioned above, and in many other places — that on Shabbos is the aspect of: itchabrusah d'shimsha b'sihara [the union of the sun with the moon]. And this is what is stated in the portion Ha'azinu: "And Moshe came and spoke," and so on — [וכו'] "he and Hoshea [Yehoshua] the son of Nun" [Deuteronomy 32:44] — and our Sages taught — and it is brought in Rashi as well — that it was a Shabbos of pairs [Shabbas shel diyuzugah] — authority was transferred from this one to that one, and so on. [וכו'] And why is he called here Hoshea? To say that his mind was not elevated — for even though greatness had been given to him, he humbled himself as he had always been from the beginning. That is — for on Shabbos is the essential rectification: that Moshe shines to Yehoshua — who is the aspect of the lower point — which maintains itself always in lowliness — in the aspect of: "and the earth is the footstool of My feet" — the aspect of: "and beneath His feet [there was] something like a paved work of sapphire" — da chirik [this is the chirik vowel] — as explained within. And specifically through this does [the lower point] merit to receive in greater measure each time the light of the upper point — which is the aspect of the sun — the aspect of Moshe. And because the lower point is the aspect of דָּם [blood] for Hashem — therefore Yehoshua had the power to say to the sun: dom [be still] — as it is written: "Sun, stand still at Givon [shemesh b'Givon dom] — and moon, in the Valley of Ayalon" [Joshua 10:12] — for he had merited to unite the aspects of sun and moon in their supernal root through his aspect of דָּם — which is the aspect of humility and lowliness — the aspect of: "and my soul like dust toward all [v'nafshi ke'afar lakol tihyeh]" — the aspect of: "and the earth is the footstool of My feet" — therefore he merited to rule over the physical sun and moon — and the sun stood still, and so on. [וכו'] And this was specifically on Erev Shabbos — as our Sages of blessed memory taught — for then is the essential time for drawing down the aforementioned rectifications. And see in the kavannahs of the holy Ari z"l: that on Erev Shabbos one must intend to combine the two holy Names — which are קס"א [Kuf-Samech-Alef] and ס"ג [Samech-Gimmel], and so on — for these are themselves the aspect of the two aforementioned points — which are the aspects of Moshe and Yehoshua — sun and moon — as explained within in the kavannah of Elul. And this is the aspect of: "And the sun of righteousness will shine for you who fear My Name" — and our Sages expounded: "these are the observers of Shabbos" — as mentioned above — "sun of righteousness" — for through the holiness of Shabbos one merits to receive the light of the upper point which is the aspect of the sun, as mentioned above. And because the aforementioned point is the aspect of Moshe — the aspect of Da'as — the aspect of the building of the Temple — as explained within — therefore the prohibition of Shabbos is juxtaposed to the labor of the Mishkan. And this: "And Moshe assembled all the congregation of the children of Israel" [Exodus 35:1] — and then he commanded them regarding the keeping of Shabbos and the labor of the Mishkan — and this is what our Sages expounded: "Vayakhel Moshe — Moshe instituted for Israel that they assemble congregations and expound words of Torah every Shabbos" — that is, as mentioned above — for then is the essential time for the teacher [rav], who is the aspect of Moshe — the aspect of the upper point — to shine to the students, who are the aspect of the lower point. And because the holiness of Shabbos is the aspect of expertise in the ways of teshuvah — through which the right hand is extended to receive one's repentance — therefore our Sages taught: "Whoever guards the Shabbos in accordance with its law," and so on — [וכו'] "is forgiven for all his sins" — [namely, along with teshuvah, as is understood] — for then teshuvah is most accepted, as mentioned above.

And because the essential vitality of all the work of Creation — which is like the form of the Mishkan, as explained in the holy Zohar — is only through the holiness of Shabbos — which is the aspect of Echad [One] — the aspect of: "days were formed — and not one among them" [Psalms 139:16] — in the aspect of: "the mystery of Shabbos — she is united in the mystery of One," and so on — for this is the aspect of the fact that at the beginning of Kabbalas Shabbos one recites three times: "Havu l'Hashem b'nei eilim — Give to Hashem, O sons of the mighty; havu l'Hashem kavod va'oz — give to Hashem honor and strength; havu l'Hashem kevod shemo — give to Hashem the honor of His Name" [Psalms 29:1–2] — the word havu has the numerical value of 13 — which is Echad [One] — and in the Shabbos Minchah one recites explicitly: "You are One [Atah Echad]," and so on. [וכו'] And see in the kavannahs of the holy Ari z"l and in the kavannahs of Elul and you will understand. And this is likewise the aspect of the rectification of the Alef — for Alef has the numerical value of Echad [One] — and this is the aspect of: "Echad hamarbeh v'echad hamam'it [One who gives much and one who gives little]" — the initial letters of which form the Name אהו"ה [Ahvah] — through which heaven and earth were sealed — for it is the initial letters of: "Es the heavens v'es the earth" [Genesis 1:1] — and these are themselves the aspects of the upper point within the Alef, and the lower point, and the ו · Vav in between — for in holiness every aspect includes all other aspects, as is well-known. And this is the aspect of: baki b'eyyul, baki b'nafik [skilled in entering, skilled in exiting] — the aspect of: "one who gives much, and one who gives little," and so on. [וכו'] And this is the aspect of: "Just as they are united above in One — so too is she [the Shechinah] united below in the mystery of One," and so on — [וכו'] and the entire passage [v'chol hama'amar kulo]. And perhaps this is the secret of the two thousand cubits of the Shabbos boundary [techum Shabbos]. And this is the aspect of the fullness of the name Adam specifically [see Zohar Tazria, folio 48] — for the names ish [man] and anosh [man] also take plural forms — ishim, anashim — but the name Adam does not bear a plural form — for it is the aspect of Echad [One] — for this is the aspect of: "You [Israel] are called 'Adam'," and so on — [וכו'] as is well-known. And let us return to our subject: the essential sustaining and vitality of the work of Creation and the work of the Mishkan is only from the aspect of the holiness of Shabbos — which is the aspect of Echad — and therefore the categories of labor [avos melachos] number forty less one [39], and we derive [the categories] from the Mishkan [u'miMishkan gam'rinan] — for the holiness of Shabbos is the aspect of the chirik of ס"ג and the segol of קס"א, whose total number is forty points [nikkudos]. And the labors of the Mishkan number forty less one — to indicate that they are still lacking, and their essential completion comes through the holiness of Shabbos — which is the aspect of the Echad [One] that completes everything — and therefore the labor of the Mishkan does not override Shabbos. And with this, the precision is explained as to why [the Sages] did not say "thirty-nine" [tisha v'shloshim] — as the Tosafos Yom Tov raised as a question — but said specifically "forty less one" [arba'im chaser achas, davka] — that is, as mentioned above. And this is likewise itself the matter of what our Sages of blessed memory taught regarding the work of Creation: "What was the world lacking? Rest [menuchah]. Shabbos came — rest came," and so on. [וכו'] (And see Bereishis Rabbah, section 10: "What was the world lacking? Shabbos," and so on.) [וכו']

It is written: "And you shall call the Shabbos a delight [oneg] and the holy one of Hashem, honored [mechubbad]" [Isaiah 58:13]. And it is written: "and honor it [v'chibbadto] from pursuing your own ways." And our Sages of blessed memory warned greatly about honoring Shabbos. And: "there is no honor [kavod] without כ · Kaf" — and the כ · Kaf is [the letter of] Keser [Crown], and so on — [וכו'] as explained within. And this is the secret of the holiness of Shabbos — in which the illumination of Keser shines. For this is the secret of: "A crown they shall give to You [Keser yitnu lecha]" — which is recited in the Musaf of Shabbos. And this is what is brought in the writings of the holy Ari z"l: "And they shall know that from You is their rest [menuchosam]" — specifically "from You" [me'itcha, davka] — that is, from the כ · Kaf, which is Keser — specifically from there is their rest — that is, as mentioned above. (And this is what [the passage] concluded: "And on their rest they shall sanctify Your Name" — and it is explained there that one must intend to accept upon oneself the readiness for self-sacrifice [mesiras nefesh], and so on. [וכו'] One can say that this relates to what is explained within — that it is impossible to merit this honor except through [the shedding of] blood and humiliations.)

Keser / Kaf / Honor: The Kaf of kavod = Keser; on Shabbos the illumination of Keser shines. "A crown they shall give to You" — Musaf of Shabbos. Reward of Shabbos is hidden; given in secret. Ehyeh = Keser = teshuvah: Before teshuvah one has no havayah (existence); when one repents one enters the aspect of Ehyeh. Vayechulu = klil tiferes = Keser drawn upon Creation. Shabbas = Boshes (shame) + dam (blood): Hester penay Ehyeh = dam (gematria). One must sit in shame before Shabbos entry. The mikveh and hot water on Erev Shabbos — washing away the klippos. Ba'al teshuvah / Nogah / arlah: The penitent = Nogah being encompassed in holiness. The three impure husks attack precisely then — their humiliations are the arlah. Remaining silent conquers them. Teshuvah upon teshuvah: "Shabbas Shabbason" appears in three parshiyos — two Shabbosim = two aspects of teshuvah. Night = baki b'shuv (lower depths); Day = baki b'eyyul (ascending to heaven). Must immerse twice. Three Shabbos meals = three parts of the Alef: Lower point (Netzach-Hod-Yesod-Malchus = first meal); upper point (Keser = second meal); middle Vav (Tiferes = third meal) — corresponding to Eden, Nahar, Gan. Moshe / Yehoshua / sun / moon / Erev Shabbos: Moshe (sun/upper point) shines to Yehoshua (moon/lower point). Through dam/humility Yehoshua commanded "shemesh dom" — specifically on Erev Shabbos. Kavannahs of Kuf-Samech-Alef and Samech-Gimmel. Vayakhel Moshe: Assembly every Shabbos for Torah — rav (Moshe/upper point) shines to students (lower point). 39 labors = 40 minus 1: 40 points of chirik-Samech-Gimmel + segol-Kuf-Samech-Alef; Shabbos is the One that completes all 40. Hence "forty less one" specifically, not "thirty-nine" — as the Tosafos Yom Tov questioned. Ahvah (א-ה-ו-ה): Initial letters of "Echad hamarbeh v'echad hamam'it" = Name Ahvah = initial letters of "Es hashomayim v'es ha'aretz" — the three parts of the Alef seal heaven and earth. Adam vs. ish/anosh: Only Adam has no plural — for Adam = Echad = the aspect of Shabbos that unifies all. Bereishis Rabbah: "What did the world lack? Shabbos" — the menuchah that completes all of Creation. Simanim 7–10 continue in the next installment.

Na Nach Nachma Nachman MayUman Yikara DiShabsa — Simanim 7–10

Yikara DiShabsa · יקרא דשבתא Part One — Simanim 7 through 10

נ נח נחמ נחמן מאומן Siman 7 — סימן ז V'Eileh HaMishpatim — "And these are the ordinances…" [Exodus 21:1] [Likutay Moharan I, Siman 7]

Shabbos is the aspect of emunah [faith] — for it testifies to His blessed Oneness and to the renewal of the world [chidush ha'olam] — as explained in Siman 31 in the teaching B'ra b'Divra. And therefore one who desecrates Shabbos publicly is [regarded] as an idolater, heaven forfend — as our Sages of blessed memory taught (and see Rambam, Chapter Thirty of the Laws of Shabbos). Also, Shabbos is the aspect of tefillah [prayer] — for then is the perfect ascent of prayer, as mentioned above. Also, Shabbos is the aspect of nissim [miracles] — as brought in the teaching Heichal HaKodesh, Siman 59. And see Bereishis Rabbah, section 11: "He blessed them with light — once I lit a candle on Erev Shabbos and it burned the entire Shabbos and was not diminished at all." And likewise what our Sages of blessed memory taught: "We have one spice and Shabbos is its name" — all of which is beyond the way of nature. In particular, according to what is brought in the books, that then the constellation of Shabsai [Saturn] holds sway — which portends destruction, sadness, and desolation — and yet Israel receives the holiness of Shabbos with delight, joy, and rest — the very opposite of nature. And also because all the [category of] labor [melachos] of the weekdays are the aspect of exerting effort according to the ways of nature. But on Shabbos all labors cease — only rest and delight [prevail] — for then the aspect of miracles that transcend nature shines forth. And because the essential [manifestation of] faith, miracles, and prayer is only in the Land of Israel — therefore our Sages of blessed memory taught: "If you observe the Shabbos, you will enter the Land of Israel — and if not," and so on. [וכו'] For the holiness of the Land of Israel — which is the aspect of faith, miracles, and prayer — comes only through the holiness of Shabbos. And therefore the first conquest of the Land of Israel — which was the conquest of Jericho — was on Shabbos, as our Sages of blessed memory taught.

And therefore the Land of Israel is called nachalas Yaakov [the heritage of Yaakov] — for he was the first about whom the keeping of Shabbos is explicitly stated, as it is written: "And he encamped [vayichan] at the face of the city" [Genesis 33:18] — and as our Sages of blessed memory expounded. And therefore this matter is juxtaposed to his entry into Shechem in the Land of Canaan, and to what he acquired there — a portion of the land in the Land of Israel — as it is written: "And he acquired the plot of the field," and so on. [וכו'] [Genesis 33:19] And therefore our Sages of blessed memory taught: "Jerusalem was destroyed only because they desecrated the Shabbos therein" — for through the desecration of Shabbos, heaven forfend, one damages the holiness of the Land of Israel. And therefore the heritage of Yaakov is an inheritance without limits [nachalah bli metzarim] — as our Sages taught [Midrash Rabbah, Parashas Naso, section 14] — for it is the very opposite of the aspect of Egypt [Mitzrayim] — as explained within — for nature is in the aspect of narrowness and limit [metzar v'gvul]. But miracles, faith, and prayer are the aspect of an inheritance without limits — the aspect of: "Is anything hidden from Hashem?" [hayipaleh mei'Hashem davar?] [Genesis 18:14] And this: "If you return from Shabbos," and so on, [וכו'] "and I will feed you with the heritage of Yaakov" — that is, as mentioned above.

Also, Shabbos is the aspect of emes [truth] — as in the teaching of our Sages of blessed memory: "Even an unlearned person is afraid to lie on Shabbos" — and as brought in the writings of the holy Ari z"l: the initial letters of א'ם ת'שוב מ'שבת ["If you return from Shabbos"] and so on [וכו'] — spell אֶמֶת [emes — truth].

And this is the secret of Shabbos night and Shabbos day — as mentioned above — for Shabbos night is the aspect of emunah [faith]. And Shabbos day is the aspect of emes [truth] — as our Sages of blessed memory taught: "Emes v'emunah [Truth and faith]" — in the evening prayer — and "emes v'yatziv [Truth and established]" — in the morning prayer. For the night is the quality of emunah, and emes is the quality of day — as is well-known. And this is likewise the aspect of: "My Shabbosim shall you observe — this is the circle [igulah] and the square [ribua] from within" — emunah is the aspect of the igulah [circle] — the aspect of: "and Your faith surrounds You [v'emunascha svivosecha]" [Psalms 89:9] — for this is the aspect of the surrounding lights [makkifin] that enter on Shabbos night, as explained in the kavannahs. And the ribua [square] is the aspect of judgment [mishpat] — as explained in the aforementioned teaching Heichal HaKodesh. For this is the aspect of emes — the aspect of: "the judgments of Hashem are true [mishpetay Hashem emes]" [Psalms 19:10] — as explained within. Also, Shabbos is the aspect of drawing close to Tzadikim and walking in the way of their counsel. For Shabbos is one aspect with the Tzadik — as explained in the holy Zohar — and the Tzadik is called Shabbos, as mentioned above. And as Rav Nachman bar Yitzchak said: "If Rav Ami and Rav Asi were to visit us, I would not carry before them," and so on — [וכו'] "if Rabbi Yochanan were to visit us," and so on [וכו'] [Tractate Shabbos 118b]. And this is the aspect of the counsel of Tzadikim — which is the aspect of "wholly the seed of truth [kulah zera emes]" — the aspect of: "hidden things and concealed wisdom You make known to me [u'vesosum chochmah sodiyeni]" [Psalms 51:8]. For this is the aspect of what is explained at the end of the Tikunim in the commentary of the holy Ari z"l on the verse: "I considered my ways" [Psalms 119:59] — for on Shabbos [the Malchus's] ways become a sanctuary [mikdash], which is Chochmah [Wisdom]. And this is the secret of the Kiddush — and then her legs ascend to the holy sanctuary, and so on — [וכו'] and this: "and I turned my feet to Your testimonies [va'ashivah raglay el eidosecha]" [Psalms 119:59] — which are Netzach, Hod, Yesod, and so on — [וכו'] see there — that is, the legs [raglin] — Netzach, Hod, Yesod — are the aspect of counsel [etzos], as is well-known and as explained elsewhere. And during the weekdays the external forces [chizoniyim] have a grip on them — in the aspect of: "her legs descend to death [ragleha yoredos maves]" [Proverbs 5:5] — that is, there is then a grip for the serpent, heaven forfend, on the counsel.

From there flows the aspect of the counsel of the wicked — the counsel of the serpent, heaven forfend. But on Shabbos the counsel — which is the aspect of the legs — ascends. And the holiness of the illumination of the supernal Chochmah is drawn down upon them. And then the counsel is rectified so that it is in the aspect of "wholly the seed of truth" — as mentioned above.

For this is the aspect of: "If you return from Shabbos your feet [raglecha]" — that is, the counsel — which is the aspect of the legs — ascends. "If you return from Shabbos [im tashiv miShabbos]" — the initial letters spell אֶמֶת [emes — truth], as mentioned above. And the counsel of holiness is the aspect of sacred marriage and union [nisuin v'zivug d'kedushah].

And therefore the essential sanctity of marital union is on Shabbos — as is well-known. And see Zohar Yisro, folio 89, regarding the matter of marital union on Shabbos — and regarding this it is written: "wholly the seed of truth," and so on. [וכו'] [Jeremiah 2:21] And the standing at Mount Sinai — when their impurity ceased and they received the 613 counsels — all agree was on Shabbos, as the teaching of our Sages of blessed memory. And therefore most people experience a weakening of strength after Shabbos. And the men of the ma'amad [the Temple watch delegation] would not fast on the first day of the week [Sunday] because of this — for Shabbos is the aspect of the sacred union which drains one's strength. And therefore our Sages of blessed memory taught: "They said to Shabbos: 'The congregation of Israel shall be your mate.'" And therefore the essential redemption depends upon Shabbos — as explained [in Jeremiah 17, mentioned above] — and as our Sages of blessed memory taught: "Were Israel to observe two Shabbosim, they would be redeemed immediately" — for through Shabbos one merits emes and emunah, which are themselves the aspect of the two Shabbosim — the aspect of: "that they should guard My Shabbosim [asher yishmeru es Shabsosai]" — and through this the redemption comes. And therefore Shabbos is equal in weight to the entire Torah. For then all the 613 sacred counsels shine, as mentioned above. And this is the aspect of the two thousand cubits of the Shabbos boundary — for emunah — which is the aspect of miracles — which is the aspect of prayer — is the aspect of peleh [wonder] — as it is written: "Awesome in praises, doing wonders [nora tehillos oseh feleh]" [Exodus 15:11]. And it is written: "The heavens acknowledge Your wonder, Hashem — also Your faithfulness [af emunascha]," and so on. [וכו'] [Psalms 89:9] And emes — which is the aspect of the counsel of Tzadikim — which is the aspect of "wholly the seed of truth" — is likewise the aspect of peleh [wonder] — as it is written: "He made the counsel wondrous, He made the wisdom great [hiflih etzah higdil tushiyah]" [Isaiah 28:29] — the aspect of "Wonderful Counselor [Peleh Yo'etz]" [Isaiah 9:5]. For they flow from the droplets of intellect and brain of the Tzadik — which are the aspect of peliyos chochmah [wonders of wisdom] — the aspect of: "Torah issues from supernal Wisdom [oraissa mechochmah ila'ah napit]." And this: "I will give thanks to Your Name, for You have performed a wonder — counsels from afar, faithful and steadfast [etzos merachok emunah oman]" [Isaiah 25:1] — for the counsel of the Tzadikim — which is the aspect of emes — is the aspect of "counsels from afar." For they flow from the aspect of peliyos chochmah [wonders of wisdom] — of which it is stated: "I said: I will become wise — but it is far from me" [Ecclesiastes 7:23]. And also because our Sages of blessed memory taught: "Truth distances its matters [emes merachkin mileha]." And they [these counsels] are the aspect of emes — and through them the emunah is completed and magnified — through which the redemption comes — for all of this is the aspect of peleh [wonder] — and as it is written: "As in the days of your going out from the land of Egypt, I will show him wonders [arennu niflaos]" [Micah 7:15].

Also, the commandment of tzitzis is a segulah (-propitious remedy) for the guarding of Shabbos. And for this reason the portion of tzitzis was juxtaposed after the incident of the mekoshesh [the wood-gatherer who desecrated the Shabbos] — as our Sages of blessed memory taught — brought in Yalkut, Parashas Shlach. And also because tzitzis is the aspect of eyes — as explained within. And Shabbos is likewise the aspect of the three colors of the eye and the pupil of the eye. And therefore it is stated by tzitzis: "And you shall see it," and so on. [וכו'] [Numbers 15:39] And by Shabbos it is stated: "See [re'u] that Hashem has given you the Shabbos," and so on. [וכו'] [Exodus 16:29]

And this is what our Sages of blessed memory taught: "Honor it with clean garments — this is the wings of the commandment [da kanfay mitzvah]." And many great ones were accustomed to have a special tallis designated for Shabbos.

And therefore it is explained in the holy Zohar that Shabbos is the aspect of Yosef — who is the aspect of the guarding of the Bris [covenant] — the aspect of tzitzis — as explained within. And therefore it is explained in the writings of the holy Ari z"l — brought in Mishnah Chassidim in the matter of tosefes Shabbos [adding to Shabbos], letter tes [9] — that the reception of Shabbos in the home should be while wrapped in a fringed tallis, and so on. [וכו'] And our Sages of blessed memory taught [Tractate Shabbos 25b] regarding Rabbi Yudah bar Ilai — that he would wash in hot water on Erev Shabbos and would sit wrapped in a fringed garment [sadin metzuyetzes], and so on. [וכו']

And because the holiness of Shabbos is the aspect of emunah, prayer, and miracles — through which the forgetting [shikchah] is nullified and one merits remembrance [zikaron] — for this is the aspect of: "Remember the day of Shabbos [zachor es yom haShabbos]" — and this is the aspect of the מ · Mem and ס · Samech in the Tablets, which stood miraculously [b'nes hayu omdin]. A miracle [nes] is the aspect of Shabbos — the aspect of: "it is a sign forever [os hi l'olam]" [Exodus 31:17] — as explained in the aforementioned teaching Heichal HaKodesh. For through the holiness of Shabbos, the minister of forgetting — who is called מ"ס [Mem-Samech] — is nullified — as explained within. And therefore it was instituted to say immediately after Havdalah: "I adjure you, O minister of forgetting," and so on, [וכו'] and one should intend that this minister is going and diminishing, and so on — [וכו'] that is — for the holiness of Shabbos is the aspect of miracles and the nullification of forgetting. But immediately after the holiness of Shabbos departs, the Sitra Achra wishes to strengthen itself once more and draw forgetting — to cause complete forgetfulness, heaven forfend, of the holy and wondrous illuminations that each and every person of Israel merits to receive on Shabbos — each one according to his own aspect. For this is the aspect of what our Sages of blessed memory taught: "Remember it [the Shabbos] from the first day of the week [zochrayhu mei'echad b'Shabbos]." For one must bind firmly in one's heart the pleasantness of the holiness of the holy Shabbos — until one remembers it from the first day of the week — and immediately when this Shabbos has departed, one yearns and longs for the holiness of the coming Shabbos after it. And this is likewise included in the [teaching]: "Were Israel to observe two Shabbosim" — for then one would certainly merit to receive the holiness of the coming Shabbos with an even greater additional illumination [tosefes haara yeseira].

But it is the way of the Sitra Achra that immediately after Shabbos it wishes to cause forgetfulness of everything through the aforementioned minister of forgetting. For this is the aspect of what is [found] at the conclusion of the Megillas Esther — when there were such great and awesome miracles — it concludes: "And King Achashverosh imposed מ"ס [a tribute] upon the land" [Esther 10:1] — that is, the Sitra Achra strengthened itself to cast forgetfulness — to cause all the wonders that occurred then to be forgotten. For this is the aspect of מ"ס — the minister of forgetting. But [the verse continues]: "And all his mighty acts and his power," and so on — [וכו'] "are they not written in the book," and so on. [וכו'] [Esther 10:2] For the writing in a book serves to nullify the forgetting — as it is written: "Write this as a remembrance in the book" [Exodus 17:14] — and as explained elsewhere.

And therefore after Shabbos, one immediately adjures the minister of forgetting that it should not hold sway, heaven forfend — so that we can fulfill in perfect fullness the commandment of: "Remember the day of Shabbos — remember it from the first day of the week" — as mentioned above. And see Pri Etz Chayyim in the kavannahs of Havdalah, and so on. [וכו'] And this is what our Sages of blessed memory taught [Tractate Shabbos 119b] — regarding Rabbi Avahu — that on every Motza'ay Shabbos [night after Shabbos] they would prepare for him a igla tilsa [a three-year-old calf]. This alludes to the perfection of emunah, which is the aspect of the calf [eigla] — as explained within — and it is perfected on Shabbos in the aspect of the heritage of Yaakov, who is the third [patriarch] after Avraham. And [the text says]: "and he would eat from it the kidneys [kuliyasa]" — the aspect of: "the kidneys give counsel [kliyas yoatzos]" — the aspect of the counsels of truth through which the emunah is perfected.

Shabbos is the aspect of emunah [faith] — for it testifies to His blessed Oneness and to the renewal of the world [chidush ha'olam] — as explained in Siman 31 in the teaching B'ra b'Divra. And therefore one who desecrates Shabbos publicly is [regarded] as an idolater, heaven forfend — as our Sages of blessed memory taught (and see Rambam, Chapter Thirty of the Laws of Shabbos). Also, Shabbos is the aspect of tefillah [prayer] — for then is the perfect ascent of prayer, as mentioned above. Also, Shabbos is the aspect of nissim [miracles] — as brought in the teaching Heichal HaKodesh, Siman 59. And see Bereishis Rabbah, section 11: "He blessed them with light — once I lit a candle on Erev Shabbos and it burned the entire Shabbos and was not diminished at all." And likewise what our Sages of blessed memory taught: "We have one spice and Shabbos is its name" — all of which is beyond the way of nature. In particular, according to what is brought in the books, that then the constellation of Shabsai [Saturn] holds sway — which portends destruction, sadness, and desolation — and yet Israel receives the holiness of Shabbos with delight, joy, and rest — the very opposite of nature. And also because all the [category of] labor [melachos] of the weekdays are the aspect of exerting effort according to the ways of nature. But on Shabbos all labors cease — only rest and delight [prevail] — for then the aspect of miracles that transcend nature shines forth. And because the essential [manifestation of] faith, miracles, and prayer is only in the Land of Israel — therefore our Sages of blessed memory taught: "If you observe the Shabbos, you will enter the Land of Israel — and if not," and so on. [וכו'] For the holiness of the Land of Israel — which is the aspect of faith, miracles, and prayer — comes only through the holiness of Shabbos. And therefore the first conquest of the Land of Israel — which was the conquest of Jericho — was on Shabbos, as our Sages of blessed memory taught.

Emunah / Miracles / Prayer: Three inseparable aspects of Shabbos. Desecrating Shabbos publicly = idolatry. Saturn portends gloom yet Shabbos radiates joy — itself miraculous. Land of Israel: Emunah, miracles, and prayer exist primarily in the Land of Israel — and the Land of Israel is reached through Shabbos. First conquest (Jericho) was on Shabbos. Jerusalem was destroyed for Shabbos desecration. Nachalas Yaakov = inheritance without limits: Nature = metzar (narrowness); miracles/emunah/prayer = beyond nature = "Is anything hidden from Hashem?" Emes (Truth) = Shabbos day; Emunah = Shabbos night: "Emes v'emunah" in evening prayer; "emes v'yatziv" in morning prayer. The igulah (circle) = emunah = surrounding lights of Shabbos night; ribua (square) = mishpat/emes = Shabbos day. Counsel of Tzadikim: On Shabbos the "legs" (Netzach-Hod-Yesod = etzos/counsel) ascend from death to holiness. Rav Nachman bar Yitzchak's teaching about visiting Torah scholars on Shabbos. Mount Sinai = Shabbos: Torah given on Shabbos; 613 counsels received then. Sacred union weakens physical strength — hence Shabbat Zivug. Two Shabbosim = Emes + Emunah = immediate redemption. Mem-Samech (מ"ס) = minister of forgetting: The Mem and Samech on the Tablets stood miraculously = nes = Shabbos. Immediately after Shabbos one adjures this minister. "Vayyasem haMelech Achashverosh mas al ha'aretz" = the Sitra Achra spreading forgetting of Purim miracles. Tzitzis and Shabbos: Both are the aspect of "eyes." Wrapping in a fringed tallis at Kabbalas Shabbos. Rabbi Avahu's three-year-old calf = perfection of emunah through emes (counsel = kidneys).

Siman 8 — סימן ח Ra'isi Menoras Zahav — "I saw a golden menorah…" [Zechariah 4:2] [Likutay Moharan I, Siman 8] Shabbos is the completion of all deficiencies [shleimus hachasronos] — as it is written: "And G-d completed [vayechal] on the seventh day," and so on — [וכו'] and its Aramaic translation is: "And Hashem finished [v'shalim]," and so on. [וכו'] [Genesis 2:2] And our Sages of blessed memory taught: "What was the world lacking? Rest. Shabbos came," and so on [וכו'] — and so too is it explained in the holy Zohar that Shabbos is the aspect of completion [shleimus]. For Shabbos is the aspect of the lengthening of the breath [arichas haneshimah] — which is the ruach chayyim [spirit of life] — for this is the aspect of the additional soul [neshamah yeseirah] that is added to a person on Shabbos.

And this is the aspect of: "Since he rested — 'Woe! [vay] — the soul was lost!'" [keivan d'shavas — vay — avdah nefesh] — that is, [a person] remembers the loss of the soul during the weekdays — as explained in the teaching B'ra b'Divra, Siman 31.

And through this very act — that he sighs over his deficiency, that is, over the loss of the soul during the weekdays — through this he draws the aspect of the lengthening of the spirit, the lengthening of the breath — and he merits the additional soul of Shabbos — which is the aspect of the completion of deficiencies. And this is what is explained in the holy Zohar: that Shabbos is the World of Souls — for then a person merits to receive in its fullness the breath of the spirit of life [nishmas ruach chayyim]. And this is the aspect of: "Those who taste it have merited life [to'amehah chayyim zachu]." And this is the aspect of: "He blessed them with the light of a person's face" — the aspect of: "the recognition of their faces testifies concerning them [hakkaras penaihem anasah bam]" [Isaiah 3:9] — this is the nose [chotem], which is the aspect of the ruach chayyim — as explained within. For Shabbos is one aspect with the Tzadik who cleaves to the Torah — for there is the essential ruach chayyim. For Shabbos is likewise the aspect of the Tzadik, as mentioned above — and Shabbos is equal in weight to the entire Torah — and all agree that on Shabbos the Torah was given. And therefore one receives from it the ruach chayyim to complete the deficiencies. And therefore one who guards the Shabbos in accordance with its law is forgiven for all his sins — for it is the aspect of: "and a wise man can appease it [v'ish chacham yechaperena]" [Proverbs 16:14] — for all deficiencies come through sins. And on Shabbos — when all deficiencies are completed through it — all sins are likewise forgiven. And therefore our Sages of blessed memory taught: "Whoever delights in the Shabbos is given all the desires of his heart," and so on.

[וכו'] For one merits through this the completion of deficiencies — the aspect of: "May He grant you the desires of your heart — may Hashem fulfill all your wishes [yiten lecha mishaalos libecha, yemaleh Hashem kol mishalosecha]" [Psalms 20:5] — as explained within.

And then all the thirteen attributes of mercy shine — which are the aspect of the completion of deficiencies through the lengthening of the spirit — which is the aspect of "slow to anger [erech apayim]" [Exodus 34:6] — as explained within.

And this is what is explained in the kavannahs of Shabbos — to intend during "Havu l'Hashem b'nei eilim [Give to Hashem, O sons of the mighty]," and so on — [וכו'] that the word havu has the numerical value of 13, and so on — [וכו'] and one should intend [that this corresponds to] the 13 tikunay dikna d'Arich Anpin [rectifications of the beard of Arich Anpin].

Arich Anpin is the aspect of erech apayim [slow to anger / long-suffering]. And therefore through the holiness of Shabbos the aspect of the downfall of the wicked is drawn — for it has a segulah [propitious virtue] to still the enemy and the avenger — as explained elsewhere. For during the weekdays, dominion belongs to the aspect of the ruach se'arah [stormy wind] — which is the head of all the three impure husks — the aspect of: "a stormy wind and a great cloud," and so on — [וכו'] [Ezekiel 1:4]. But on Shabbos they scatter and fall — as is known — and there is no dominion for them whatsoever — and all the other sides [sitrin acheranin] are subdued — and all the rulers of anger flee, and so on — [וכו'] and then the downfall of the wicked is drawn.

And this is the aspect of what [the psalm] Mizmor Shir l'Yom HaShabbos elaborates at length — regarding the verse: "When the wicked spring up like grass," and so on — [וכו'] "to destroy them forever — for behold, Your enemies, Hashem — for behold, Your enemies shall perish," and so on — [וכו'] "A righteous person will flourish like a palm tree," and so on.

[וכו'] [Psalms 92:8–13] Also, Shabbos is the aspect of the complete Tzadik [tzadik gamur] — who has nullified all the evil within his four elements — and nothing remains but the good within them — whose root is the four letters of הויה [the Name Havayah] — as explained within. For on Shabbos the evil — which is of the aspect of the Sitra Achra — is subdued and completely nullified — and nothing remains but the good. For this is the aspect of: "A psalm, a song for the day of Shabbos — tov [good]" [Psalms 92:1–2] — for Shabbos is called tov [good] — as explained in the holy Zohar — and as people say even in the Ashkenazic [Yiddish] language: "A gut Shabbos" [a good Shabbos]. And therefore the letters of שַׁבָּת — ש · Shin and ת · Tuv [with the ב · Beis] — likewise allude to the good within the four elements — which are the aspect of the Patriarchs and the Shechinah — as mentioned above in Siman 4.

And Shabbas is the Name of the Holy One, blessed be He — the aspect of the four letters of Havayah. And therefore through the holiness of Shabbos one can subdue the wicked — in the aspect of: "[He is] humbling the wicked to the ground [mashpil reshaim adey aretz]" [Psalms 147:6].

And therefore the Land of Israel is called nachalas Yaakov [the heritage of Yaakov] — for he was the first about whom the keeping of Shabbos is explicitly stated, as it is written: "And he encamped [vayichan] at the face of the city" [Genesis 33:18] — and as our Sages of blessed memory expounded. And therefore this matter is juxtaposed to his entry into Shechem in the Land of Canaan, and to what he acquired there — a portion of the land in the Land of Israel — as it is written: "And he acquired the plot of the field," and so on. [וכו'] [Genesis 33:19] And therefore our Sages of blessed memory taught: "Jerusalem was destroyed only because they desecrated the Shabbos therein" — for through the desecration of Shabbos, heaven forfend, one damages the holiness of the Land of Israel. And therefore the heritage of Yaakov is an inheritance without limits [nachalah bli metzarim] — as our Sages taught [Midrash Rabbah, Parashas Naso, section 14] — for it is the very opposite of the aspect of Egypt [Mitzrayim] — as explained within — for nature is in the aspect of narrowness and limit [metzar v'gvul]. But miracles, faith, and prayer are the aspect of an inheritance without limits — the aspect of: "Is anything hidden from Hashem?" [hayipaleh mei'Hashem davar?] [Genesis 18:14]

And this: "If you return from Shabbos," and so on, [וכו'] "and I will feed you with the heritage of Yaakov" — that is, as mentioned above.

For this is the aspect of what our Sages taught — that one is saved through this from the subjugation of kingdoms — as it is stated: "And I will cause you to ride upon the heights of the earth" [Isaiah 58:14] — and it is written: "And you shall tread upon their high places [v'atah al bamoseymo sidroch]" [Deuteronomy 33:29] — for the aspect of the ruach se'arah [stormy wind] — from which flows the dominion of Esav, the man of Se'ir — is nullified and falls. And all the wicked who receive from it the aspect of the lengthening of their spirit are subdued.

Also, on Shabbos is the essential perfect completion of the study of Torah and the clarification of halachah — for the six weekdays are in the aspect of the mixing of good and evil — the aspect of valid and invalid, pure and impure, forbidden and permitted — and then great toil is required to clarify the halachah through the six orders of

Mishnah — which are the aspect of the six weekdays — in which the dominion of Metatron [Metutron] holds sway, and so on, [וכו'] which is the aspect of halachah — as explained in the teaching Ani Hashem Hu Shemi, Siman 11, and in the teaching B'ra b'Divra, Siman 31. But on Shabbos one then merits great mental faculties [mochin gedolim] and to dwell in the depths of halachah — which is the aspect of studying the Poskim [halachic decisors] — which is the ruling of halachah — which is the aspect of peace [shalom] — as explained elsewhere — which is the aspect of the holiness of Shabbos — the aspect of Shabbos Shalom. Also, then is the essential perfect completion of prayer — from which flows the wellspring of Chochmah — through which one merits to clarify the halachah. For the essential perfect completion of prayer is on Shabbos — and then one ascends to Chochmah, as mentioned above many times. And this is the aspect of the reading of the Torah on Shabbos during the time of prayer. And all of this is encompassed in the matter of: "And a river goes out from Eden to water the Garden," and so on — [וכו'] [Genesis 2:10] as explained within.

And this is the aspect of oneg Shabbos. Acrostic: עֹנֶג = ע'דן נ'הר ג'ן עֹנֶג [oneg — delight] — the initial letters of ע'דן נ'הר ג'ן [Eden, Nahar, Gan — Eden, River, Garden] — as explained in the holy Zohar. And because the ruach chayyim is the aspect of: "Come from the four winds, O breath [mei'arbah ruchos bo'i haruach]" [Ezekiel 37:9] — the aspect of the four tzitzis — and it is the aspect of a white tallis — as explained within — therefore it is explained in the writings of the holy Ari z"l to receive Shabbos in the home while wrapped in a fringed tallis — as mentioned above in Siman 7. And also to wear four white garments on Shabbos — that is, as mentioned above.

And because the essential music and zemiros [songs] flow from the ruach chayyim that is in the wings of the lungs [b'kanfay hare'ah] — as explained within — therefore it is a mitzvah on Shabbos to sing zemiros and sacred melodies [nigunim d'kedushah] — as brought in the holy Zohar.

Also, Shabbos is the aspect of emes [truth] — as in the teaching of our Sages of blessed memory: "Even an unlearned person is afraid to lie on Shabbos" — and as brought in the writings of the holy Ari z"l: the initial letters of א'ם ת'שוב מ'שבת ["If you return from Shabbos"] and so on [וכו'] — spell אֶמֶת [emes — truth].

Shabbos is the completion of all deficiencies [shleimus hachasronos] — as it is written: "And G-d completed [vayechal] on the seventh day," and so on — [וכו'] and its Aramaic translation is: "And Hashem finished [v'shalim]," and so on. [וכו'] [Genesis 2:2] And our Sages of blessed memory taught: "What was the world lacking? Rest. Shabbos came," and so on [וכו'] — and so too is it explained in the holy Zohar that Shabbos is the aspect of completion [shleimus]. For Shabbos is the aspect of the lengthening of the breath [arichas haneshimah] — which is the ruach chayyim [spirit of life] — for this is the aspect of the additional soul [neshamah yeseirah] that is added to a person on Shabbos. And this is the aspect of: "Since he rested — 'Woe! [vay] — the soul was lost!'" [keivan d'shavas — vay — avdah nefesh] — that is, [a person] remembers the loss of the soul during the weekdays — as explained in the teaching B'ra b'Divra, Siman 31. And through this very act — that he sighs over his deficiency, that is, over the loss of the soul during the weekdays — through this he draws the aspect of the lengthening of the spirit, the lengthening of the breath — and he merits the additional soul of Shabbos — which is the aspect of the completion of deficiencies. And this is what is explained in the holy Zohar: that Shabbos is the World of Souls — for then a person merits to receive in its fullness the breath of the spirit of life [nishmas ruach chayyim]. And this is the aspect of: "Those who taste it have merited life [to'amehah chayyim zachu]." And this is the aspect of: "He blessed them with the light of a person's face" — the aspect of: "the recognition of their faces testifies concerning them [hakkaras penaihem anasah bam]" [Isaiah 3:9] — this is the nose [chotem], which is the aspect of the ruach chayyim — as explained within. For Shabbos is one aspect with the Tzadik who cleaves to the Torah — for there is the essential ruach chayyim. For Shabbos is likewise the aspect of the Tzadik, as mentioned above — and Shabbos is equal in weight to the entire Torah — and all agree that on Shabbos the Torah was given. And therefore one receives from it the ruach chayyim to complete the deficiencies. And therefore one who guards the Shabbos in accordance with its law is forgiven for all his sins — for it is the aspect of: "and a wise man can appease it [v'ish chacham yechaperena]" [Proverbs 16:14] — for all deficiencies come through sins. And on Shabbos — when all deficiencies are completed through it — all sins are likewise forgiven.

Completion of deficiencies: "Vayechal" = "And He finished/completed." Shabbos is the ruach chayyim — the breath of life — the neshamah yeseirah. Sighing over lost soul of the week draws it in. "Keivan d'shavas — vay — avdah nefesh": The Zoharic pun — "since he rested — 'woe!' — the soul was lost" — means the awareness of the weekday soul's deficiency draws the additional Shabbos soul. 13 attributes / Arich Anpin: Havu = 13 = the 13 tikunay dikna of Arich Anpin = slow to anger = lengthening of breath = all desires fulfilled. Ruach se'arah falls: The stormy wind (head of the three impure husks) collapses on Shabbos; wicked fall. Psalm 92 expounds this: "When the wicked spring up like grass… to destroy them forever." Tzadik gamur / Shabbas = Havayah: Shabbos subdues all evil in the four elements; only the good of Havayah remains. "A gut Shabbos" — even the vernacular captures this. Depth of halachah: Six weekdays = six Mishna orders = mixing good and evil; on Shabbos the great mochin arrive and one dwells in the depths of halachah = Shabbos Shalom = peace. Eden-Nahar-Gan / oneg: The river flowing from Eden to water the Garden = the wellspring of Chochmah that flows from prayer. Oneg = acrostic of Eden-Nahar-Gan. White tallis / four garments / zemiros: Ruach chayyim = "come from the four winds" = four tzitzis = white tallis. Essential song and zemiros flow from the ruach chayyim in the wings of the lungs.

Siman 9 — סימן ט Tehomot Yechasayumo — "The depths covered them…" [Exodus 15:5] [Likutay Moharan I, Siman 9] The essential perfect completion of prayer is on Shabbos — as mentioned above — in the aspect of: "A psalm, a song for the day of Shabbos — it is good to give thanks to Hashem," and so on — [וכו'] and therefore the essential vitality [chayyus] comes from Shabbos — the aspect of: "Those who taste it have merited life" — the aspect of "prayer to the G-d of my life [tefillah l'El chayyay]" [Psalms 42:9]. And for this reason, on Shabbos one must be especially careful to pray with strength and with voice — as brought in the name of the holy Ari z"l — in order to renew one's strength there. And all the worlds, the stars and constellations, and all the things that exist in this lower world — all of them receive their strength and their vitality only from the holiness of Shabbos. And from it are drawn all the influences — livelihood [parnasah] and marital unions [zivugim] — as is understood from the holy Zohar. For then is the completion of all the sacred unions [yichudim] above — and therefore then is the essential sanctity of marital union. And this is the aspect of the twelve loaves of lechem mishneh [the double bread] — as brought in the holy Zohar and the writings of the holy Ari z"l. And in the Temple they would arrange every Shabbos the lechem hapanim [showbread] — twelve loaves. And all of this corresponds to the holiness of the twelve tribes — [and] the twelve gateways of prayer — from which the twelve constellations receive [their influence] and bestow their power upon all. And then is the essential perfect ascent of prayer — and every prayer ascends through the gate belonging to it and draws down Chochmah and wealth. For the essential attainment of the mental faculties [mochin] and Da'as [Knowledge] is on Shabbos, as mentioned above — and from there is likewise the essential wealth — as our Sages of blessed memory taught: "The blessing of Hashem — it makes one wealthy," and so on — [וכו'] "this is Shabbos, of which it is stated: 'And G-d blessed [vayvarech Elokim]'," and so on. [וכו'] [Genesis 2:3]

And this is the aspect of the shulchan [table] and the menorah [candelabrum] of Shabbos — the table in the north and the menorah in the south. And the holiness of Shabbos itself is likewise in the aspect of between north and south — as explained in Megaleh Amukos, Ofan 249. And Yaakov our Patriarch — who was the first about whom the keeping of Shabbos is explicitly stated — therefore merited to beget twelve tribes — which are the aspect of the twelve formulations of prayer [y"b nuscha'os hatefillah]. And the marriage of Yaakov to Le'ah — their first union was on Shabbos night — as explained in the kavannahs — and regarding it, it is stated: "and he drew his feet to the bed [vaye'esef raglav el hamittah]" [Genesis 49:33] — for he merited to raise up the prayer — which is the aspect of the legs — each prayer to its own tribe and its own root. And therefore through his prayer he would bestow vitality upon all three parts of the world — which are ש'פל כ'וכב מ'לאך [shafel — the lowly; kochav — the star; malach — the angel] — whose initial letters spell שְׁכֶם [Shechem] — as explained within.

And therefore the matter of his keeping of Shabbos is juxtaposed to his entry into Shechem — as it is written: "And Yaakov came shalem [whole/at peace] to the city of Shechem" [Genesis 33:18] — and our Sages of blessed memory expounded: "Shalem" — whole in his body, in his possessions, and in his Torah. For this is the aspect of north and south, as mentioned above. "And he encamped at the face of the city" — and our Sages of blessed memory expounded that he kept Shabbos and established the boundaries, and so on. [וכו'] And therefore Shechem was given specifically to Yosef — who is the aspect of Shabbos — as explained in the holy Zohar — and regarding him too it is explained that he kept Shabbos — as it is written: "and he slaughtered the slaughter and prepared [vehachen]" [Genesis 43:16] — and as our Sages of blessed memory expounded.

Also, Shabbos is the aspect of emes [truth] — as mentioned above in Siman 7 — and through this is the essential perfect completion of prayer — which is the aspect of emunah [faith] — as explained within. And this is the aspect of: "And G-d completed [vayechal Elokim] on the seventh day," and so on — [וכו'] and our Sages of blessed memory expounded from the language of: "my soul yearned [kalsah nafshi]" [Psalms 119:81] — and therefore Shabbos is called chemdas hayamim [the most cherished of days]. For the essential longing of G-d, blessed be He, is only toward truth — as explained within. And this is what our Sages of blessed memory taught: "He blessed them with light — He blessed them with the light of a person's face." For through emes one merits light — and emes is the aspect of the light of the face — as explained elsewhere. And Yaakov our Patriarch — who is the aspect of emes — as it is written: "Give truth to Yaakov [titen emes l'Yaakov]" [Micah 7:20] — therefore merited to raise up twelve tribes — which are the completion of prayer — and they are called "wholly the seed of truth [kulah zera emes]."

And this is the aspect of the two thousand cubits of the Shabbos boundary — for the words of prayer are called amah [cubit] — as explained within — and they are the aspect of alpayim [two thousand] — the aspect of emes and emunah — as explained above in Siman 7 — and they are the Shabbos boundary [techum Shabbos] — for the holiness of Shabbos is comprised of both of them. And therefore Yaakov entered Shechem and established the boundaries at twilight [dim'dumay chamah] — that is, he joined specifically in Shechem the aspects of emes and emunah — which are the aspect of the Shabbos boundary, as mentioned above. And this: "If you return from Shabbos your feet [im tashiv miShabbos raglecha]" — the initial letters of א'ם ת'שוב מ'שבת spell אֶמֶת [emes — truth], as mentioned above — and through this the legs ascend — which are the aspect of prayer, as mentioned above. And this is the aspect of oneg Shabbos — the aspect of ע'דן נ'הר ג'ן [Eden, Nahar, Gan] — as mentioned above: Eden is the aspect of the light of truth in its root — which is the aspect of the light of the Holy One, blessed be He, Himself — Who is the very essence of truth — and in the holiness of His truth, as it were, we have no grasp whatsoever — and He is the aspect of Atika Kadisha [the Holy Ancient One], as is well-known. Nahar [the River] is the aspect of our truth — which we draw ourselves toward — the truth of which we have some perception — and this is the aspect of Yaakov. Gan [the Garden] is the aspect of emunah — the aspect of prayer — as is well-known. And this is the aspect of the three Shabbos meals — which correspond to Eden, Nahar, Gan — as is well-known. Also, Shabbos is the aspect of the Tzadik of the generation — who is the aspect of Moshe — the aspect of Mashiach — the aspect of: "Moshe rejoiced in the gift of his portion" — as mentioned above. Also, Shabbos is the aspect of the Torah — as mentioned above many times — and through all of this the prayer is completed.

And this is the aspect of what our Sages of blessed memory taught [Tractate Shabbos 19b]: "We have one spice and Shabbos is its name," and so on, [וכו'] "and its fragrance spreads forth [v'reicho nodaf]" — for it is the aspect of Mashiach — who is the aspect of the nose [chotem] — the aspect of fragrance [rei'ach] — as it is written: "And he shall sense through the fear of Hashem [v'heriycho b'yir'as Hashem]" [Isaiah 11:3] — which is the aspect of prayer — as explained in the teaching Meishara, Siman 30. And see also in the teaching Tik'u Memshalah, Likutay Moharan Tinyana, Siman 1, and in the teaching Emor el HaKohanim, Likutay Moharan Part I, Siman 2.

Also, Shabbos is the aspect of emunah — the aspect of miracles — the aspect of the Land of Israel — as mentioned above in Siman 7. And miracles are the aspect of rain [geshamim] — as explained within. And therefore our Sages of blessed memory taught: "And I will give your rains in their season — on Shabbos nights" [Midrash Rabbah Vayikra, section 35, and Toras Kohanim] — and as Rashi explained in the Chumash. And this: "on Shabbos nights" — specifically at night [b'lailey, davka] — which is the aspect of emunah — as it is written: "and Your faith [emunascha] in the nights" [Psalms 92:3] — the aspect of: emes v'emunah [truth and faith] — in the evening prayer. But on the Shabbos day — which is the aspect of the light of truth, as mentioned above — our Sages taught: "The sun on Shabbos is charity for the poor." For truth shines like the light of the sun. And therefore Yaakov our Patriarch — who is the aspect of emes — is called shemesh [the sun] — as our Sages of blessed memory taught — and as it is written: "And the sun shone for him [vayizrach lo hashemesh]" [Genesis 32:32] — and our Sages taught: "For him [lo] the sun came [ki ba hashemesh — asay shimshah]" — [that is, the sun came on his behalf, to heal him]. And see tractate Ta'anis, folio 23, and in Chiddushay Aggados, the heading "b'lailey revi'iyos", and so on, [וכו'] and you will understand. And see Zohar Shemos, folio 90 — regarding what is written: "Give truth to Yaakov [titen emes l'Yaakov]" — as [the verse says]: "And the children of Israel shall guard the Shabbos."

The essential perfect completion of prayer is on Shabbos — as mentioned above — in the aspect of: "A psalm, a song for the day of Shabbos — it is good to give thanks to Hashem," and so on — [וכו'] and therefore the essential vitality [chayyus] comes from Shabbos — the aspect of: "Those who taste it have merited life" — the aspect of "prayer to the G-d of my life [tefillah l'El chayyay]" [Psalms 42:9]. And for this reason, on Shabbos one must be especially careful to pray with strength and with voice — as brought in the name of the holy Ari z"l — in order to renew one's strength there. And all the worlds, the stars and constellations, and all the things that exist in this lower world — all of them receive their strength and their vitality only from the holiness of Shabbos. And from it are drawn all the influences — livelihood [parnasah] and marital unions [zivugim] — as is understood from the holy Zohar. For then is the completion of all the sacred unions [yichudim] above — and therefore then is the essential sanctity of marital union. And this is the aspect of the twelve loaves of lechem mishneh [the double bread] — as brought in the holy Zohar and the writings of the holy Ari z"l. And in the Temple they would arrange every Shabbos the lechem hapanim [showbread] — twelve loaves. And all of this corresponds to the holiness of the twelve tribes — [and] the twelve gateways of prayer — from which the twelve constellations receive [their influence] and bestow their power upon all. And then is the essential perfect ascent of prayer — and every prayer ascends through the gate belonging to it and draws down Chochmah and wealth. For the essential attainment of the mental faculties [mochin] and Da'as [Knowledge] is on Shabbos, as mentioned above — and from there is likewise the essential wealth — as our Sages of blessed memory taught: "The blessing of Hashem — it makes one wealthy," and so on — [וכו'] "this is Shabbos, of which it is stated: 'And G-d blessed [vayvarech Elokim]'," and so on. [וכו'] [Genesis 2:3]

Shabbos = source of all vitality: Every world, star, and creature receives its chayyus from Shabbos. All livelihood and marital unions are drawn from it. 12 loaves / 12 tribes / 12 gates of prayer: The lechem hapanim on Shabbos = 12 tribes = 12 formulations of prayer = 12 constellations. Each prayer ascends through its tribal gate drawing Chochmah and wealth. Shulchan (north) and Menorah (south): Shabbos corresponds to the axis between north and south — as in Megaleh Amukos 249. Yaakov in Shechem: Yaakov = emes; he came "shalem" (whole in body, wealth, Torah); his Shabbos-keeping = establishing the boundary at twilight = joining emes and emunah; Shechem given to Yosef (also = Shabbos). Yaakov's marriage to Le'ah on Shabbos night: "He drew his feet to the bed" = raising the prayers (legs) of all 12 tribes to their roots. His prayer sustained shafel-kochav-malach (lower, stellar, angelic worlds) = Shechem (acrostic). Eden-Nahar-Gan deeper meaning: Eden = light of truth in its root (Atika Kadisha — no grasp); Nahar = our truth, perceivable = Yaakov; Gan = emunah = prayer. Three Shabbos meals correspond. "Spice" / fragrance / Mashiach: "We have one spice — Shabbos its name — its fragrance spreads" = Mashiach = nose = fragrance = prayer = "he shall sense through the fear of Hashem." Rain on Shabbos nights / sun on Shabbos day: Miracles = rain = emunah = Shabbos night. Truth = sun = Yaakov = charity = Shabbos day. "Vayizrach lo hashemesh" — the sun came on behalf of Yaakov. Zohar Shemos 90: "Give truth to Yaakov" = guarding the Shabbos. Siman 10 — סימן יו"ד V'Eileh HaMishpatim — "And these are the ordinances…" [Exodus 21:1] [Likutay Moharan I, Siman 10] The essential ascent of prayer — which is the aspect of Malchus, as is well-known — from the aspect of mountain and field to the aspect of house [bayis] — comes through the holiness of the holy Shabbos — as explained in the writings of the holy Ari z"l. And it is explained even more fully in Zohar HaRakia, Parashas Mishpatim, on the teaching: "Nachsha d'farach b'avira [the serpent that flew in the air]," and so on. [וכו'] And this is why the matter of Shabbos is juxtaposed in several places to the building of the Temple. And therefore Yaakov our Patriarch — who was the first about whom the keeping of Shabbos is explicitly stated — merited to call the place of the Temple by the name bayis [house] — as explained within. And through raising prayer from mountain and field to the aspect of house, even the nations of the world attain some perception of His blessed G-dliness. And therefore the matter of the drawing close of converts is juxtaposed [in Isaiah 56] to the matter of the guarding of Shabbos — as it is written: "And the strangers who attach themselves to Hashem," and so on, [וכו'] "all who guard the Shabbos," and so on. [וכו'] [Isaiah 56:6] And it concluded: "And I will bring them to My holy mountain and I will gladden them in My house of prayer — for My house shall be called a house of prayer for all the peoples" [Isaiah 56:7] — that is, as mentioned above and as explained within.

And therefore at the entry of Shabbos one recites psalms that speak of the greatness of the Creator, blessed be He — and that even the nations of the world also know of His blessed greatness. And because this matter is accomplished specifically through the Tzadikim of the generation — in the aspect of: "Let him go to the sage and he will pray for mercy on his behalf [yalelch etzel chacham viyevakesh alav rachamim]" — for this is the aspect of what is stated regarding the holiness of Shabbos as well: "She is able to show mercy [yecholah hi sheterucham]" — therefore it is customary to travel to Tzadikim specifically for Shabbos [al Shabbos davka]. And it is explained below within, Siman 167, that the Shabbosim spent with the true Torah scholar are like a fast. And in Siman 57, in the teaching She'alu es Rebbi Yosi ben Kisma, it is explained that oneg Shabbos is greater than fasting. And so too we have heard that our Rebbe of blessed saintly memory said: that the Shabbosim spent with the true Tzadik are greater than many fasts from Shabbos to Shabbos. And see Tanchuma, Parashas Bereishis, regarding the fast of Esther — where it is stated explicitly that the honor of Shabbos is superior to a thousand fasts. And because the essential perfection of the holiness of Shabbos is with the true Tzadikim and with the true Torah scholars — therefore the great elevation of the Shabbosim spent with them specifically is very great indeed.

And this can also be alluded to in the general [teaching of]: הַשַּׁב אֵשֶׁת הָאִישׁ [HaShuv Eshes HaIsh — "Return the man's wife"] [Genesis 20:7] — as explained within — the final letters [sofay teivos] spell שַׁבָּת [Shabbas]. And אֵשֶׁת [Eshet] — the initial letters spell: א'ת ש'בתותי ת'שמורו ["Es Shabsosai Tishomru — My Shabbosim shall you observe"] — as brought in the writings of the holy Ari z"l. (And then is the essential ascent of prayer and of Malchus — which is the aspect of Eshes [wife/woman].) And the essential rectification is through the Tzadik and the true Torah scholar. And this: "for he is a prophet [ki navi hu]" [Genesis 20:7] — see at the end of the Tikunim in the commentary of the holy Ari z"l, in the secret of: "and I returned my feet to Your testimonies [va'ashivah raglay el eidosecha]" [Psalms 119:59] — that her legs return to the place of Netzach and Hod that are within her — from where the root of prophecy flows, and so on — [וכו'] see there. And see in the aforementioned Zohar HaRakia and you will understand even more. Also, Shabbos is the aspect of the nullification of pride — as it is written: "Let each man remain in his place [shvu ish tachtav]" [Exodus 16:29] — the aspect of humility and lowliness — as explained elsewhere. And then all aspects of idolatry — elohim acherim [other gods] — are subdued and nullified — as explained in the holy Zohar. For on Shabbos the aspect of a holy spirit — which is the aspect of Ruach HaKodesh itself — is drawn down to every single person of Israel. And the true Tzadik merits then to a very high and wondrous level of Ruach HaKodesh — as all of this is explained in the holy Zohar. And through this the aspect of the proud spirit of the other one [ruach gavohah d'Acher] is subdued and nullified — and from Acher [the Other] one [aspect] is made, and so on — [וכו'] as explained within. For this is the secret of the holiness of Shabbos — called Echad [One] — as mentioned above many times — the aspect of: "Raza d'Shabbata — this is Shabbos which is united in the mystery of One," and so on. [וכו'] And therefore our Sages of blessed memory taught: "One who desecrates Shabbos is as though he worships idols — and one who guards the Shabbos in accordance with its law, even one who worshipped idolatry as in the generation of Enosh — he is forgiven."

And then on Shabbos is drawn the aspect of the rectification of dancing [rekudin] and clapping of hands [mechi'as kaf] — for then the legs ascend from the aspect of "her legs descend to death [ragleha yoredos maves]" [Proverbs 5:5] to holiness — in the aspect of: "If you return from Shabbos your feet [im tashiv miShabbos raglecha]." And then the illumination of the hands is also revealed — as all of this is explained in the writings of the holy Ari z"l. And this is the aspect of: "From pursuing your affairs on My holy day" — for the hands are the instruments of action — and then great joy is drawn in all the worlds. And it is explained in the holy Zohar and the Zohar Chadash: that every Shabbos and Shabbos, the Holy One, blessed be He, enters the Garden of Eden to dance [lachol] — that is, to perform dances and rounds [rekudin u'mecholos] — with the Tzadikim. And see in the book Or Yisrael, in the secret of: "If you return from Shabbos your feet" — where it writes that from here there is support for performing dances, and so on — [וכו'] see there. And therefore on the holy Shabbos is the essential illumination of the Torah — both in the revealed [nigleh] and in the hidden [nistar] — for this is the aspect of hands [yadin] and legs [raglin] — for all agree that on Shabbos the Torah was given. And because the essential illumination of the rectification is through the legs — in the aspect of: "his heart lifted up his feet [libo nasa es raglav]" [Genesis 29:1] — as explained within. And this is likewise the aspect of: "If you return from Shabbos your feet" — specifically [davka]. Therefore then is the essential time for the attainment of the hidden [dimension] of the Torah — which is in the aspect of the legs. And then all the [harsh] judgments are sweetened and great Chassadim [Lovingkindness] are drawn — as is known. And then, on Shabbos at Minchah, Moshe Rabbeinu, peace be upon him, departed [from this world] — and was encompassed within ra'ava d'ra'avin [the Will of wills] — and was afterward buried opposite Beis Pe'or in order to nullify the idolatry and sweeten the burning anger. For Moshe Rabbeinu, peace be upon him, is one aspect with the Torah — which is the aspect of hands and legs — and with Shabbos — for Shabbos is equal in weight to the entire Torah — and this is the aspect of: "Moshe rejoiced in the gift of his portion" — as mentioned above many times. And this is the aspect of Vayakhel Moshe specifically [davka] — and he commanded them regarding the keeping of Shabbos and the labor of the Mishkan — which is the aspect of the building of the Temple — for the Temple is also called Mishkan, as mentioned above.

And therefore the cursed Haman-Amalek — whose entire power comes from the desecration of Shabbos, heaven forfend — as our Sages of blessed memory taught [Tractate Shabbos 118b]: "And the people went out to gather," and so on — [וכו'] "and Amalek came" [Exodus 16:27–16:1] — therefore [Haman] wished to nullify the building of the Temple — and cast the lot [pur] in the month in which Moshe died specifically [davka] — as explained within. And his subjugation was through Mordechai and Esther — who are the aspect of the illumination of the hands and legs that shines in its perfect fullness on the holy Shabbos. And therefore Mordechai is the aspect of "chief spices — mor dror [flowing myrrh]" [Exodus 30:23]. And Esther is called Hadassah [myrtle] — for all of this alludes to the holiness of Shabbos — which is the aspect of: "We have one spice — Shabbos is its name — and its fragrance spreads forth" — for then is the essential illumination of the soul that benefits only from fragrance. And this is likewise the aspect of mor dror — which is the language of freedom [cheirut] — for this is the aspect of the holiness of Shabbos — which is the aspect of freedom [cheirut] and the nullification of all servitude. And therefore [Mordechai] is called a Yehudi [Jew] — for he denied idolatry — for through him the aspects of idolatry were nullified. And because the essential illumination of Shabbos is in the aspect of the legs — therefore our Sages of blessed memory taught [Tractate Megillah 13a] regarding Esther — that she kept the Shabbos while she was in the house of Achashverosh. And therefore the essential narrative of the Megillah — which begins with the killing of Vashti — and so on [וכו'] — through the counsel of Memuchan — whom our Sages of blessed memory expounded is [none other than] Haman, may his name be blotted out — took place on Shabbos — as our Sages of blessed memory expounded: "On the seventh day, when the heart of the king was merry," and so on — [וכו'] "this was on the day of Shabbos," and so on [וכו'] [Tractate Megillah 12b]. And Yosef — who is the aspect of Shabbos — as mentioned above many times — therefore it is written of him: "and without you no man shall lift up his hand or his foot [v'viad'cha lo yarim ish es yado v'es raglo]" [Genesis 41:44] — as explained within. And because on Shabbos the legs ascend from the aspect of "her legs descend to death" — this is the secret of the Kiddush of Shabbos — as explained in the commentary of the holy Ari z"l mentioned above — for this is the aspect of: "U'mhadar lei b'Kiddusheh d'Vei Shimsha [and he adorns her with the Kiddush of Friday evening]." Therefore our Sages of blessed memory taught in Pirkei deRabbi Eliezer, Chapter 18: "One who is careful to recite Kiddush on Shabbos nights merits length of days in this world and in the World to Come." And see also in tractate Megillah, folio 27: "How did you merit long life?" and so on — [וכו'] "and I did not nullify the Kiddush," and so on — [וכו'] and this is the aspect of: "v'afkinhon v'achrach acharukei [and he extracted them and followed and led them]" — as explained within — for this is the aspect of life and length of days.

And this is the aspect of: "If you return from Shabbos your feet" — the aspect of the ascent of the holy legs, as mentioned above — "from pursuing your affairs on My holy day" — the aspect of the illumination of the hands — which are the instruments of action, as mentioned above — "and you shall call the Shabbos a delight [v'karas laShabbos oneg]." And the essential delight [oneg] is in the heart — as is well-known — and as explained below within, Siman 191. That is — he should merit to receive the illumination of the holy spirit that is in the heart, which shines on the holy Shabbos — for this is the essential delight of Shabbos — through which is drawn the illumination of the hands and the legs — and the pride of those who are proud and who pursue honor and take greatness for themselves is nullified. And this: "and the holy one of Hashem, honored [liKdosh Hashem mechubbad]" — that all the honor and greatness should be to the true Tzadik — who is the holy one of Hashem — and he himself is likewise the aspect of the holiness of the holy Shabbos. "And honor it from pursuing your ways — from pursuing your affairs — and speaking words [v'chibbadto mei'asos derachecha, mimtzo cheftzecha v'daber davar]" [Isaiah 58:13] — that is, one should be bound to the holiness of Shabbos in action, in speech, and in thought — as our Sages of blessed memory expounded. "Then you will delight in Hashem [az tis'anag al Hashem]" [Isaiah 58:14] — that is, he will also merit to receive the root of the illumination of the holy spirit of Shabbos — which is the true delight — the aspect of: "then you will truly delight in Hashem [az tis'anag al Hashem, davka]" — as explained in the holy Zohar. "And I will cause you to ride upon the heights of the earth" — and our Sages of blessed memory expounded that one is saved from the subjugation of kingdoms. For when the Malchus d'Kedushah ascends in its fullness — the dominion of the Sitra Achra automatically falls and is nullified — as is well-known. "And I will feed you with the heritage of Yaakov your father" — who was the first to keep Shabbos and merited an inheritance without limits [nachalah bli metzarim].

For this is the aspect that through him the entire world would know of His blessed G-dliness — the aspect of: "for My house shall be called a house of prayer for all the peoples" [Isaiah 56:7] — for this is the aspect of the Land of Israel in the future spreading over the entire world — which is the aspect of an inheritance without limits — the aspect of the heritage of Yaakov specifically, as mentioned above. There is an additional interpretation of: "Then you will delight in Hashem" — this is the aspect of the hidden [dimension] of the Torah — the aspect of legs — as explained in the teaching LaShemesh Sam Ohel Bahem, Siman 49. For this is the essential aspect of the delight of Shabbos. "And I will cause you to ride upon the heights of the earth" — that is, the everlasting arms [zero'os olam] — this is the aspect of the illumination of the hands — the aspect of the revealed [dimension] of the Torah — which is the aspect of: "engraved upon the Tablets [charus al haluchos]" [Exodus 32:16] — the aspect of cheirut [freedom] — as explained within. And therefore our Sages of blessed memory expounded from this that one is saved from the subjugation of kingdoms — in the manner that our Sages of blessed memory expounded: "Charus al haluchos [engraved upon the Tablets] — cheirut [freedom] from the subjugation of kingdoms." And this is what [the verse] concluded: "for the mouth of Hashem has spoken [ki pi Hashem diber]" [Isaiah 58:14] — this is the aspect of the perfect completion of prayer — the aspect of Malchus peh [Malchus = mouth]. Also — for the perfection of prayer is in the aspect of prophecy — the aspect of: "for he is a prophet [ki navi hu]" — as explained within — for the Holy One, blessed be He, longs for his prayer and sends a prepared prayer into his mouth, and so on. [וכו'] And such a prayer is the aspect of: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — for it is the words of G-d, blessed be He, Himself, as it were — in the aspect of: "And I shall place My words in your mouth [v'asim devarai b'ficha]," and so on — [וכו'] [Isaiah 51:16] — and as understood in the teaching Al Asher Mealsem, Siman 48, and in the teaching Tik'u Memshalah, Likutay Moharan Tinyana, Siman 1.

Part One — Simanim 7 through 10

Prayer ascending from mountain/field to house: Through Shabbos, prayer ascends to the level of "house" (Temple). Therefore Yaakov called the Temple location "bayis" — and the nations too attain perception of G-dliness through this. Traveling to Tzadikim for Shabbos: "She is able to show mercy" — the Shechinah of Shabbos. Shabbosim with a true Tzadik = fasting; oneg Shabbos > fasting; greater than many fasts from Shabbos to Shabbos. Tanchuma: honor of Shabbos > 1,000 fasts. HaShuv Eshes HaIsh acrostic: Final letters = Shabbas; Eshes = initial letters of "Es Shabsosai Tishomru." Malchus = the woman/wife. Rectification through the Tzadik/prophet. Legs return to Netzach and Hod = root of prophecy. Dancing and clapping on Shabbos: The legs ascend from "descend to death" to holiness. Hands = instruments of action. G-d Himself dances with the Tzadikim in Gan Eden every Shabbos. "Or Yisrael" cites this as support for dancing. Revealed and hidden Torah on Shabbos: Hands = revealed Torah; legs = hidden Torah. Torah given on Shabbos. Moshe = Torah = Shabbos; Moshe died on Shabbos Minchah, buried opposite Beis Pe'or to sweeten judgment. Haman-Amalek / Mordechai / Esther: Amalek's power = Shabbos desecration ("people went out to gather… Amalek came"). Purim story began on Shabbos (Vashti killed). Yosef = Shabbos = "no man shall lift hand or foot without you." Esther kept Shabbos in Achashverosh's palace. Mordechai = mor dror = fragrance = freedom = Shabbos. Hadassah/Esther = the spice of Shabbos. Kiddush and length of days: On Shabbos the legs ascend from death — this is the secret of Kiddush Friday night ("adorns her with the Kiddush of Friday evening"). Pirkei DeRabbi Eliezer 18: guarding Kiddush = length of days. Megillah 27: "I did not nullify the Kiddush" — long life. Isaiah 58 — final synthesis: "Your feet" = holy legs; "your affairs on My holy day" = hands (action); "call it a delight" = holy spirit in the heart; "holy one of Hashem, honored" = give honor to the true Tzadik; "action/speech/thought" = total Shabbos connection; "delight in Hashem" = hidden Torah (legs); "ride on heights" = revealed Torah (hands) = cheirut from subjugation; "for the mouth of Hashem has spoken" = prayer at the level of prophecy = "I place My words in your mouth."

Simanim 11 onward continue in the next installment.

נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman

Yikara DiShabsa — Simanim 11–15

Yikara DiShabsa · יקרא דשבתא Part One — Simanim 11 through 15

Siman 11 — סימן י"א Ani Hashem Hu Shemi — "I am Hashem — that is My Name…" [Isaiah 42:8] [Likutay Moharan I, Siman 11] The perfection of all the sacred unions [yichudim] is on the holy Shabbos — as explained in the holy Zohar and in the writings of the holy Ari z"l. And so too the essential perfection of the attainment of Torah — to comprehend the understandings of the Torah to its depth — is on the holy Shabbos — for this is the aspect of: "Shabbosim were given only for words of Torah." And all agree that on Shabbos the Torah was given. And it is explained in the writings of the holy Ari z"l that on Shabbos one is especially fit to engage in the deep secrets of the Torah. Also, Shabbos is the aspect of sacred speech [hadibbur d'kedushah] — as explained in Zohar Bereishis, folio 32.

And this is the aspect of "v'daber davar [and speaking words]" — stated regarding Shabbos — and then the speech illuminates for him in all the places where he needs to repent — for this is likewise the aspect of Shabbos — the aspect of teshuvah — as mentioned above. Also, Shabbos is the aspect of the honor of G-d, blessed be He, in its perfect fullness — for this is the aspect of the commandment of honoring Shabbos — as it is written: "and the holy one of Hashem, honored [liKdosh Hashem mechubbad], and honor it [v'chibbadto]," and so on. [וכו']

And this is the aspect of what the first sages of blessed memory were exceedingly careful about in the honor of Shabbos — and their own honor was as nothing to them compared with the honor of Shabbos — as our Sages of blessed memory elaborated [Tractate Shabbos 119a]: "Rabbi Avuhu would sit and fan the fire," and so on. [וכו'] "Rav Anan would dress in black garments," and so on. [וכו'] "Rav Safra would singe the head [of the animal]." "Rava would salt the fish," and so on. [וכו'] "Rabbah and Rav Yosef would chop wood," and so on [וכו'] — see there — for Shabbos is the aspect of humility and smallness [anavah v'katnus] — as explained elsewhere — and this is the essential honor of G-d, blessed be He, as explained within. And from there flows the speech — which is the aspect of Malchus peh [Malchus = mouth] — for this is likewise the aspect of the holiness of Shabbos Malkesa [the Shabbos Queen] — as is well-known. And therefore our Sages of blessed memory taught: "He blessed them with luminaries [b'me'oros]" — for His blessed honor is the essential light — as it is written: "and the earth was illuminated from His glory [mekovodo]." [Ezekiel 43:2] And therefore then one is able to speak words that illuminate for him [the path] to teshuvah — as mentioned above.

Also, Shabbos is the aspect of the guarding of the Bris [covenant of purity] — as explained in the holy Zohar — and as it is written: "an eternal covenant [bris olam]," and so on — [וכו'] and there is the essential holiness — the aspect of: "Remember the day of Shabbos to sanctify it [zachor es yom haShabbos lekadsho]" [Exodus 20:8] — and this is the essential perfection of honor. And this is the aspect of: "the holy one of Hashem, honored." And therefore Shabbos is the aspect of שַׁדַּי [Shadai] — as explained within, and likewise in the teaching Betach B'Hashem, Siman 79 — for this is the aspect of the guarding of the Bris. And this is the aspect of: "all who guard the Shabbos from desecrating it — and hold fast to My covenant [umachzikim bivrisi]" [Isaiah 56:6]. And therefore the essential sanctity of marital union is on the holy Shabbos — for this is the aspect of: "to the sarisim [those who guard themselves] who observe My Shabbosim," and so on — [וכו'] as explained in the holy Zohar.

Also, Shabbos is the aspect of the dew of lights [tal oros] — as brought in the kavannahs: that three times [reciting] "Havu" has the numerical value of טַ"ל [tal — dew, = 39]. And likewise three times [reciting] "Bo'i Challah [Come, O Bride]." And as brought likewise in the holy Zohar and in the Tikunim. And therefore then the thirty-nine [39] categories of labor [lamed-tes melachos] are nullified. And therefore even the labor of the Mishkan does not override Shabbos — for regarding the Mishkan there are times when it is in the aspect of Mishkan b'churvanah [the Mishkan in a state of destruction], heaven forfend. But the holiness of Shabbos is fixed and established — on the contrary, the essential building of the Mishkan and the Temple depends upon the holiness of Shabbos — as our Sages of blessed memory taught: "Were Israel to observe two Shabbosim," and so on. [וכו'] And because Shabbos is the aspect of the supernal union [yichuda ila'ah] — the aspect of Kabbalah [reception of the Divine] — the aspect of razin d'razin [secrets of secrets] — as explained within — therefore then is the essential time for the study of Kabbalah and the secrets of the Torah — as brought. And this: "If you return from Shabbos your feet [im tashiv miShabbos raglecha]" — that is, the holiness of Shabbos shall illuminate even to the lowly levels — which are the aspect of legs — the aspect of: "and she uncovered his feet [v'sigal marglosav]" [Ruth 3:7] — as explained within. That is, even they will merit teshuvah through the illumination of the holiness of Shabbos. And this: "from pursuing your affairs on My holy day" — that is, the aspect of the marital union of Shabbos — in the manner of what is explained in the holy Zohar, Yisro, folio 89: "u'vachu asher chafatzi [and they chose that which I desired] — this is the union of the Matronisa [zivuga d'Matronisa]." And in the manner of what is written: "for if the King delights in her," and so on — [וכו'] [Esther 2:14] and likewise: "and all her desires that she requested" [I Kings 10:13] — see the gloss of Rashi there. And: "and you shall call the Shabbos a delight, the holy one of Hashem, honored" — that is, he should not receive the delight and honor for himself — but should call all the delight and honor for Shabbos — for this is the aspect of the honor of G-d, blessed be He. And this: "and honor it [v'chibbadto]" — and our Sages expounded: that he should change his garments. For Rabbi Yehudah called his garments "honor-garments [mekabdusa]."

And during the weekdays there is a foothold for pride — which is the aspect of the Sitra Achra — in the garments. For this is the aspect of: "d'nafla lei chatzinah [the ax fell upon him]," and so on — [וכו'] as explained within. But on Shabbos it is rectified and the honor ascends — in the aspect of: "Hashem reigns, He has clothed Himself in pride [Hashem malach ge'us lavesh]" [Psalms 93:1] — for this is the aspect of the Shabbos garments.

And this: "from pursuing your ways [mei'asos derachecha]" — and our Sages expounded: that one should not take large strides — that is, he should go from level to level with calmness and do teshuvah hamishkal [commensurate repentance — rectifying measure for measure] until he has rectified each and every matter — so that he can emerge from the level of his lowliness and merit the understandings of the Torah to its depth — and he should not take large strides, so that he should not skip over any matter or level that he still needs to rectify — and so that he does not fail to rectify it in perfect fullness. And this: "from pursuing your affairs, and speaking words [v'daber davar]" — that is, his speech should be the speech of Shabbos — speech that illuminates for him [the path] to teshuvah — and there should be no personal interest [negi'ah] or ulterior motive [peniyah] in the speech for his own benefit. For all his own benefit and honor are as nothing to him compared with the honor of G-d, blessed be He — the aspect of: "there is no water [leis mayyah]" — as explained within. "Then you will delight in Hashem" — the aspect of the attainment of the secrets of Kabbalah and the razin d'razin [secrets of secrets] — as explained in the teaching LaShemesh Sam Ohel Bahem, Siman 49. "And I will cause you to ride upon the heights of the earth" — this is the aspect of halachah — for the Poskim [halachic decisors] and the masters of halachah are the aspect of "everlasting arms [zero'os olam] — the heights of the earth [bamotay eretz]" [Deuteronomy 33:27] — for everyone needs "masters of transgressions [maray chataya]" [i.e., Torah judges who rule on sins] — and it is stated of them: "Through me kings shall reign [bi melachim yimloku]" [Proverbs 8:15] — and we expound: "Who are kings? Torah scholars [man malchay — rabbanan]" — as explained below within in Siman 15. "And I will feed you with the heritage of Yaakov your father" — and our Sages expounded: that he will merit an inheritance without limits — for this is the aspect of the understandings of the Torah to its depth — which is the aspect of an inheritance without limits — as it is written: "To every ending I have seen a limit — but Your commandment is exceedingly broad [rechavah mitzvoscha me'od]" [Psalms 119:96] — and it is stated: "longer than the earth in measure and broader than the sea [arukah mei'aretz midah u'rechavah minniy yam]" [Job 11:9] — for all of this is stated about the deep secrets of the Torah — as brought. And it is written: "And where is the place of understanding [v'ayzeh makom binah]?" [Job 28:12] And it is stated: "and His understanding has no number [u'lisevunaso ein mispar]." [Psalms 147:5] And according to its plain meaning: "And I will cause you to ride upon the heights of the earth and I will feed you with the heritage of Yaakov your father" — that is, they will merit to return to the inheritance of the Land of Israel and to be saved from the subjugation of kingdoms — as our Sages expounded — that is, likewise as mentioned above. For through the rectification of the sacred honor, they will merit to emerge from the exile and to return to the heritage of the Land of Israel — as explained within. And this is what [the verse] concluded: "for the mouth of Hashem has spoken [ki pi Hashem diber]" [Isaiah 58:14] — the aspect of the perfect illuminating words [that lead] to teshuvah — as it is written: "The opening of Your words gives light [pesach devarecha ya'ir]." [Psalms 119:130]

The perfection of all the sacred unions [yichudim] is on the holy Shabbos — as explained in the holy Zohar and in the writings of the holy Ari z"l. And so too the essential perfection of the attainment of Torah — to comprehend the understandings of the Torah to its depth — is on the holy Shabbos — for this is the aspect of: "Shabbosim were given only for words of Torah." And all agree that on Shabbos the Torah was given. And it is explained in the writings of the holy Ari z"l that on Shabbos one is especially fit to engage in the deep secrets of the Torah. Also, Shabbos is the aspect of sacred speech [hadibbur d'kedushah] — as explained in Zohar Bereishis, folio 32.

Perfection of all unions: All sacred yichudim (unions) and deep Torah attainment occur on Shabbos. Shabbos = sacred speech = Malchus peh. Honor of Shabbos = honor of G-d: The Sages labored personally — fanning fire, salting fish, chopping wood — for Shabbos. Their own honor was as nothing. From this humility flows the illuminating speech of teshuvah. Shabbos = Shadai = Bris: "Zachor es yom haShabbos lekadsho" = guarding the Bris. "Hold fast to My covenant" juxtaposed to Shabbos. Marital union on Shabbos is the aspect of "sarisim who guard My Shabbosim." Tal (dew = 39) = 39 labors nullified: Three times "Havu" = 39 = tal oros. Three times "Bo'i Challah." Shabbos is fixed and eternal; the Mishkan can fall, but Shabbos never falls. Kabbalah on Shabbos: Shabbos = yichuda ila'ah = razin d'razin = the essential time for Kabbalistic study.

Isaiah 58 — Siman 11 reading: "Your feet" = illuminating even the lowly; "your affairs" = sacred union; "call it a delight" = for G-d's honor, not one's own; "honor it" = changing garments; "your ways" = teshuvah hamishkal (measured, step-by-step repentance); "speaking words" = speech without self-interest; "delight in Hashem" = secrets of Kabbalah; "heights of the earth" = halachah (Poskim = kings = "bi melachim"); "heritage of Yaakov" = Torah's unlimited depth AND return to the Land of Israel.

Siman 12 — סימן י"ב Tehillah l'David — "A praise of David…" [Psalms 145] [Likutay Moharan I, Siman 12] It is explained in the holy Zohar — the great elevation of Torah novellae [chiddushay Torah] on Shabbos — and the essential [level] is one who merits to innovate in the Torah for its own sake [lishmah] — or who studies at least Torah novellae for their own sake. For Shabbos is the aspect of a foretaste of the World to Come — which is the aspect of the Tzadik who innovates in the Torah and whose Torah study is for its own sake — and whose good is hidden, preserved, and stored away for the future — for this is the aspect of Yaakov — as explained within. And therefore Yaakov was the first about whom the guarding of Shabbos is stated. Also, Shabbos is the aspect of the Oral Torah [Torah sheb'al peh] — for Shabbos is the aspect of Malchus — as is well-known — which is the aspect of Malchus peh [Malchus = mouth] — and it is called Torah sheb'al peh. And therefore our Sages of blessed memory taught [Tractate Chagigah 10a]: "The laws of Shabbos," and so on — [וכו'] "are like mountains hanging by a hair [k'hararim hat'luyyim b'se'arah]" — for the scripture is scant and the laws are abundant. And because from there is the root of speech — which is the vitality [chayyus] — the aspect of: "Let the earth bring forth a living soul [totzeh ha'aretz nefesh chayyah]" [Genesis 1:24] — and it is the aspect of Ruach HaKodesh — as explained within — therefore a person merits on Shabbos the additional soul and the aspect of Ruach HaKodesh — as mentioned above many times. And this is the aspect of "v'daber davar [and speaking words]" — stated regarding Shabbos.

And this is the essential delight of Shabbos — that is, the aspect of the kisses [neshikin] — the aspect of "isdebekas rucha b'rucha [spirit clings to spirit]" — that a person merits on Shabbos — that is, his living soul cleaves to the holiness of the aspect of the Ruach HaKodesh — the aspect of the living soul of Shabbos — the aspect of: "for in it He rested and was refreshed [ki vo shavas vayinafash]." [Exodus 31:17] And therefore before the entry of Shabbos, one recites Shir HaShirim [Song of Songs] — which alludes to the holy Shabbos — which is the aspect of the King Whose peace [Shalom] is His [shelo] — as explained in the holy Zohar — and it begins immediately with: "Let him kiss me with the kisses of his mouth," and so on. [וכו'] [Song of Songs 1:2] And in truth, according to the magnitude of the illumination of the holiness of Shabbos — everyone would need to return in teshuvah and make all their deeds for the sake of Heaven — solely for the ultimate good of the future — and have no desire whatsoever for the matters of this world — and in particular not to have any intention that is not for its own sake [shelo lishmah], heaven forfend.

But because from the holiness of the holy Shabbos one must also draw down material abundance — in the aspect of: "and the Shabbos of the land shall be for your eating [v'haysah Shabas ha'aretz lachem le'ochlah]" [Leviticus 25:6] — and as explained elsewhere. And as explained in the holy Zohar: that all livelihood [parnasah] flows only from the holiness of Shabbos — "from it all six days are blessed [d'minah misbarkin kol shisa yomin]" — and material abundance is the aspect of the left — the aspect of: "wealth and honor in its left hand [osher v'chavod bi'smoilah]" [Proverbs 3:16] — for this is the aspect of what our Sages of blessed memory taught: "Wealthy people in other lands — why do they merit [their wealth]? Because they honor the Shabbos," and so on — [וכו'] from this it follows that a person can err and fall, heaven forfend, into some completely material intention — entirely not for its own sake [shelo lishmah], heaven forfend. And this is the aspect of the fact that during the weekdays the external forces [chizoniyim] have some grip on the aspect of the legs — the aspect of: "her legs descend to death" [Proverbs 5:5], heaven forfend.

And this is the aspect of "v'daber davar [and speaking words]" — stated regarding Shabbos — and then the speech illuminates for him in all the places where he needs to repent — for this is likewise the aspect of Shabbos — the aspect of teshuvah — as mentioned above. Also, Shabbos is the aspect of the honor of G-d, blessed be He, in its perfect fullness — for this is the aspect of the commandment of honoring Shabbos — as it is written: "and the holy one of Hashem, honored [liKdosh Hashem mechubbad], and honor it [v'chibbadto]," and so on. [וכו']

And on Shabbos the legs ascend to holiness — in the aspect of: "I considered my ways, and I turned my feet to Your testimonies [chashavti derachai va'ashivah raglay el eidosecha]" [Psalms 119:59] — for this is the aspect of: "if you return from Shabbos your feet" — as explained in the commentary of the Ari z"l at the end of the Tikunim — as mentioned above. That is — for the halachos are the aspect of the legs — the aspect of: "halichos olam lo [the ways of the world are His]" [Habakkuk 3:6] — and likewise the Torah scholars who study halachos are called "those learned in Hashem [limudey Hashem]" — who are the aspect of legs — as is well-known. And during the weekdays there is a grip for the external forces to cause them to stumble in some intention not for its own sake, heaven forfend — for this is the aspect of: "let not the foot of pride bring me low [al tevo'eyni regel ga'avah]" [Psalms 36:12]. But on Shabbos the legs ascend to holiness — in the secret of: "I considered my ways," as mentioned above — for this is the aspect of: "melachas machsheves [thoughtful/intentional labor] is prohibited by the Torah" [i.e., on Shabbos] — for the entire matter of lishmah and shelo lishmah [for its own sake and not for its own sake] is only in the thought [machshavah]. And therefore our Sages of blessed memory taught in Chagigah there that the essential reason why the laws of Shabbos are like mountains hanging by a hair is the matter of melachas machsheves, and so on — [וכו'] that is, as mentioned above — for this matter is in truth like mountains hanging by a hair — as will be understood.

And through the holiness of Shabbos — which is the World of Thought [olam hamachshavah] — one merits to purify the thought so that the thought of his Torah study is only for its own sake. And even the study in which there was some intention not for its own sake will also ascend to holiness — in the aspect of what our Sages of blessed memory taught: "from learning not for its own sake, one comes to learning for its own sake" [mitoch shelo lishmah ba lishmah] — f

or this is itself the plain meaning of: "I considered my ways" — that is, at first he thought some intention for his own benefit — and afterward: "and I turned my feet to Your testimonies" — as our Sages expounded — and as is elaborated extensively in the holy books in the name of the Baal Shem Tov of blessed memory. And through the holiness of the holy Shabbos, the Shechinah ascends to its root — from level to level — in the aspect of embrace and kiss and union — as explained within. And this is the aspect of the sacred union of Shabbos — for through receiving Shabbos with joy and with love — as it is written: "They will rejoice in Your Kingship, those who observe Shabbos [yismechu v'malchuscha shomray Shabbos]," and so on — [וכו'] and: "and to Your people Israel You gave it with love [ul'amcha Yisrael nasato b'ahavah]," and likewise: "a rest of love and generosity [menuchas ahavah v'nedavah]," and so on — [וכו'] through this the Shechinah ascends, as it were, to the aspect of embrace — and to the aspect of Binah leva [Binah of the heart] — as explained within. And this is the aspect of Kiddush over wine — for wine is the aspect of Malchus and the aspect of Binah leva — as explained within. And likewise then the Shechinah ascends, as it were, to the aspect of Chochmah — in the secret of: "I considered my ways" as mentioned above — as explained in the aforementioned commentary of the Ari z"l. And this is likewise the aspect of the Kiddush — for Kadosh [holy] is Chochmah — and this is the aspect of: "and He blessed and He sanctified [vayvarech vayekadesh]" [Genesis 2:3] — for Chochmah is the source of blessing — and then it is the aspect of kisses [neshikin] — as explained within. And through this is drawn the aspect of union — the aspect of: "Shechinah bein tarein tzaddikaya yisva [the Shechinah dwells between two Tzadikim]" — the aspect of the supernal Tzadik and the lower Tzadik — which is drawn through the holiness of Shabbos — as explained in the writings. And this: "If you return from Shabbos your feet" — that is, as mentioned above. "From pursuing your affairs on My holy day, and you shall call the Shabbos a delight," and so on — [וכו'] that is, all his intention should not be for his own desires and his own ways — for his own delight and his own honor — but everything should be for the honor of Heaven — for the aspect of the honor of Shabbos — the aspect of Torah study for its own sake. And this: "from pursuing your affairs, and speaking words [v'daber davar]" — for since the speech — which is the ruach memalela [the articulate spirit] — the living soul — flows from the aspect of the Shechinah — the aspect of Malchus peh — the aspect of: "Let the earth bring forth a living soul" — if so, how can one be permitted to speak any word and not have his intention for the sake of Heaven — only for his own benefit? And this: "Then you will delight in Hashem" — for the delight itself that the Tzadik will receive in the future for his deeds and his Torah study — is all one unity with G-d, blessed be He — the aspect of: "then you will delight in Hashem [az tis'anag al Hashem]" — and it itself is a greater commandment than all the commandments — the aspect of: "the reward of a commandment is a commandment [sechar mitzvah — mitzvah]" — for this is the essential innermost dimension of all the commandments — to cleave to Him, blessed be He, and to delight in Hashem. "And I will cause you to ride upon the heights of the earth" — and our Sages expounded: that one is saved from the subjugation of kingdoms — that is, the Malchus d'Kedushah ascends from the exile in its fullness. "And I will feed you with the heritage of Yaakov your father" — for Yaakov is the aspect of the Tzadik whose entire Torah study and deeds are only for the sake of Heaven — and his reward comes in the end — as explained within. And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — for then the speech ascends to its root — which is the aspect of the mouth of Hashem — the aspect of Malchus peh — and it is called Torah sheb'al peh — as mentioned above.

It is explained in the holy Zohar — the great elevation of Torah novellae [chiddushay Torah] on Shabbos — and the essential [level] is one who merits to innovate in the Torah for its own sake [lishmah] — or who studies at least Torah novellae for their own sake. For Shabbos is the aspect of a foretaste of the World to Come — which is the aspect of the Tzadik who innovates in the Torah and whose Torah study is for its own sake — and whose good is hidden, preserved, and stored away for the future — for this is the aspect of Yaakov — as explained within. And therefore Yaakov was the first about whom the guarding of Shabbos is stated. Also, Shabbos is the aspect of the Oral Torah [Torah sheb'al peh] — for Shabbos is the aspect of Malchus — as is well-known — which is the aspect of Malchus peh [Malchus = mouth] — and it is called Torah sheb'al peh.

Torah novellae on Shabbos: The Zohar praises chiddushay Torah on Shabbos. Shabbos = Oral Torah = Malchus peh. Laws of Shabbos = "mountains hanging by a hair" — because the entire issue of lishmah/shelo lishmah is in the machshavah (thought). Essential delight = kisses = neshikin: The additional soul on Shabbos = ruach cleaving to ruach = the living soul cleaving to Ruach HaKodesh. This is the essence of oneg Shabbos. Shir HaShirim before Shabbos: Alludes to Shabbos = "the King Whose peace is His." Opens with "Let him kiss me" = neshikin. Material abundance from Shabbos: "From it all six days are blessed" — but this very abundance can cause one to err into shelo lishmah. On Shabbos the legs ascend via "I considered my ways" = melachas machsheves (intentional labor) = the essence of the Shabbos restriction. From shelo lishmah comes lishmah: "I considered my ways… and I turned my feet" = first one had a selfish intention, then returned to G-d. The Baal Shem Tov's teaching. Kiddush = Chochmah/Binah = union: Kiddush over wine = Malchus/Binah rising to Chochmah (= Kadosh). Then kisses, then union. "The Shechinah dwells between two Tzadikim." Isaiah 58 — Siman 12 reading: No personal intention anywhere — all for honor of Shabbos = lishmah. "Delight in Hashem" = the reward itself IS the mitzvah — unity with G-d. "Ki pi Hashem diber" = speech returning to its root = Oral Torah. Siman 13 — סימן י"ג Ashray HaAm — "Fortunate is the people…" [Psalms 144:15] [Likutay Moharan I, Siman 13]

The essential perfection of charity [tzedakah] is through the holiness of Shabbos — the aspect of: "the sun on Shabbos is charity for the poor" — as explained in the teaching B'ra b'Divra, Siman 31. And charity is a generous spirit [ruach nedivah] — through which one cools the heat of the lust for money — and the essential generous spirit flows on Shabbos — which is [a rest of] love and generosity [menuchas ahavah v'nedavah] — and then each and every person of Israel receives the aspect of Ruach HaKodesh — as mentioned above. And it is itself the aspect of the aforementioned generous spirit. And it is itself the aspect of the additional soul — as Rashi explained [Tractate Beitzah 16a]: "Additional soul — breadth of heart for rest and joy and to be open [to generosity] broadly," and so on — [וכו'] "and his soul is not squeezed within him" — for all of this is the aspect of the aforementioned generous spirit. And through this the aspect of: "by the sweat of your brow you shall eat bread [b'ze'as apecha tochal lechem]" [Genesis 3:19] is nullified. And therefore then all labors are nullified — and one must regard it as though all his work were done — as our Sages of blessed memory taught. And then all aspects of other gods [avodah zarah] are nullified — and in particular the idolatry of the lust for money — and the burning anger is nullified — and loving-kindness is drawn in the world — as mentioned above many times. And through this Da'as is drawn — which is the aspect of the building of the Temple — for this is the aspect of the mental faculties and Da'as that are drawn on Shabbos — the aspect of: "to know that I am Hashem Who sanctifies you" — as mentioned above. And therefore the prohibition of Shabbos is juxtaposed to the labor of the Mishkan and the building of the Temple. And therefore all agree that on Shabbos the Torah was given — for the essential receiving of the Torah was through the intellect [seichel] — which is Moshe — Mashiach — for this is the aspect of the holiness of Shabbos — the aspect of: "Moshe rejoiced in the gift of his portion" — as mentioned above many times. And therefore then the sage [chacham] must assemble congregations and expound words of Torah to them — as our Sages expounded regarding the verse: "Vayakhel Moshe [And Moshe assembled]" [Exodus 35:1] — for this is the aspect of: "and the wise one takes souls [v'lokach nefashos chacham]" [Proverbs 11:30] — for the sage assembles and gathers the souls of Israel and ascends with them. And through this the supernal union is made — for this is the aspect of the supernal sacred unions that are made on Shabbos — and through this the influence of the Torah is drawn.

And nefesh [soul] is the aspect of will [ratzon] — as explained within — for this is the aspect of the illumination of the sacred will [ratzon d'kedushah] that shines on Shabbos — in the aspect of: "and Your holy Shabbos with love and with will You granted us [v'Shabbes kadshecha b'ahavah u'veratzon hinchaltanu]" and likewise: "and grant us, Hashem our G-d, with love and with will, Your holy Shabbos as an inheritance [v'hanchilenu Hashem Elokeinu b'ahavah u'veratzon Shabbes kadshecha]" — and as explained elsewhere: that on the holy Shabbos the will [ratzon] of each and every person of Israel shines — and he desires, longs, and yearns greatly for the service of G-d, blessed be He — as is visibly evident. And this itself is from the aspect of the additional soul [neshamah yeseirah] — as understood from the aforementioned teaching B'ra b'Divra. And then the Tzadik must gather and assemble all these wills and holy souls — and draw Torah through this. And therefore the essential time of gathering to the Tzadik is on the holy Shabbos — as mentioned above. And through the drawing of Torah is drawn complete Divine Providence [hashgachah shelemah] — which is the aspect of the three colors of the eye and the pupil of the eye — and this is itself the secret of the holiness of Shabbos: שַׁ"ב [Shin-Beis] — for they are the three colors of the eye and the pupil of the eye — as explained elsewhere. And therefore then is the essential time of the reading of the Torah with cantillation marks [taamim], vowel points [nikkudos], crowns [tagin], and letters [osiyos] — which are the three colors of the eye and the pupil of the eye — and then the aspect of the rectification of the Divine Chariot [tikun haMerkavah] is drawn — as understood from Megaleh Amukos, Ofan 143. And therefore one says then: "He who exalts Himself above the holy Chayos and is adorned in glory above the Chariot" [from the Shabbos Musaf Kedushah]. And likewise: "And on the seventh day He was elevated and sat upon His throne of glory." And then the aspect of the rectification of the Chariot in the dimension of nefesh [soul] is drawn — namely the living beings [chayyos], the wheels [ofanim], the throne [kise], and the one sitting upon the throne — as explained within:

The lion in the dimension of nefesh — which is the aspect of: "I have gathered my myrrh with my spice [arisi mori im b'sami]" [Song of Songs 5:1] — which gathers also the souls and the wills that have fallen, and so on — for this is the aspect of what our Sages of blessed memory taught: "Whoever guards the Shabbos — even one who worships idolatry," and so on — [וכו'] "he is forgiven." The ox in the dimension of nefesh — which is the aspect of the polished [metzuchtzach] light that is added to the soul — through which satiation comes — the aspect of: "and He shall satisfy your soul with radiant splendors [v'hispia b'tzachtzachos nafshecha]" [Isaiah 58:11] — this is drawn on Shabbos — for then the souls of Israel shine through the holy polished lights that shine on Shabbos — as is known — and this is the aspect of the satiation that is drawn on Shabbos — as explained below within, Siman 276.

The eagle in the dimension of nefesh — which is the aspect of the renewal [chiddush] that the soul is renewed — in the aspect of: "your youth is renewed like the eagle [tischadesh kanesha]," and so on — [וכו'] [Psalms 103:5] — this is drawn on Shabbos — for through the holiness of Shabbos, the soul of each and every person of Israel is renewed and becomes a truly new creation [beriyah chadashah mamash] — as brought.

The human being [adam] in the dimension of nefesh — which is the aspect of the poor [maskenay] and the wealthy [ashiray] — great souls together with small souls — for this is the aspect of: "You shall not do any labor — you, your son, your daughter," and so on — [וכו'] [Exodus 20:10] — Rashi explains: "These are the minors [ketanim] — or perhaps it means only adults? But adults are already themselves under the warning — rather, [the verse] comes only to warn the adults concerning the minors," and so on. [וכו'] For the great souls awaken afterward also the small souls — in the aspect of: "u'ramiya lah gala kala l'chavertah [and she casts a wave, sound by sound, to her fellow]" — as explained within. And through the rectifications of the nefesh, illumination and great holiness are drawn also upon the body — which is the aspect of the wheels [ofanim] in the Chariot. And therefore it is a mitzvah to delight the body on Shabbos as well — as our Sages of blessed memory taught. And the throne in the dimension of nefesh — and the sitting upon the throne — which is the aspect of the soul of the sage and the wisdom of the sage — for this is the aspect of the fact that the essential illumination of the holiness of Shabbos is made known and drawn to us by the true Tzadikim — who are themselves the aspect of Shabbos — and they are the aspect of Moshe — to whom the Holy One, blessed be He, said: "I have a good gift in My treasury and its name is Shabbos," and so on — [וכו'] "go and inform them." And through the holiness of Shabbos the aspect of the receiving of the Torah is drawn — as mentioned above — until one merits to draw the aspect of the revelation of the Torah of the future — which is the aspect of "oraissa d'Atika [the Torah of the Ancient One]" — and this is the essential delight of Shabbos — the aspect of: "then you will delight in Hashem — specifically in Hashem [az tis'anag al Hashem, davka]" — as brought in the holy Zohar — and as understood from the teaching LaShemesh Sam Ohel Bahem, Siman 49. And therefore it is a great mitzvah to innovate true Torah novellae on Shabbos — or at least to hear Torah novellae — as explained in the holy Zohar. And this is the aspect of the rectification of the Chariot in the dimension of the drawing of Torah — as explained within. And because the matter of the gathering of souls in the aspect of Vayakhel Moshe mentioned above involves the aspect of each one in the aspect of: "the wise one takes souls" — and the elevation of souls in the aspect of self-sacrifice [mesiras nefesh] — and drawing Torah — which is the aspect of a different intellect [seichel acher] — as explained within — and the intellect is the aspect of alef — from the language of: "va'aalfecha chochmah [and I will teach you wisdom]" [Job 33:33] — therefore the Shabbos boundary is two thousand [alpayim] cubits. And this is the aspect of Eiruvay Techumin [the merging of Shabbos boundaries]. And likewise Eiruvay Chatzeros [the merging of courtyards] — עֵרוּב [Eruv] — the letters [rearranged form] ע"ב and ר"ו"י [the sacred Names Ayin-Beis and Reish-Vav-Yud] — as explained within, and as brought in the writings of the holy Ari z"l (and this is not the place to elaborate). And the aforementioned intellects [sechaliim] are the aspect of ש · Shin. And perhaps this is the secret of the Shin of Shabbas — as explained in the commentary of the Ari z"l at the end of the Tikunim — in the secret of: "if you return from Shabbos your feet" — whose explanation relates to the [Shabbos] boundaries — and as our Sages of blessed memory expounded.

The essential perfection of charity [tzedakah] is through the holiness of Shabbos — the aspect of: "the sun on Shabbos is charity for the poor" — as explained in the teaching B'ra b'Divra, Siman 31. And charity is a generous spirit [ruach nedivah] — through which one cools the heat of the lust for money — and the essential generous spirit flows on Shabbos — which is [a rest of] love and generosity [menuchas ahavah v'nedavah] — and then each and every person of Israel receives the aspect of Ruach HaKodesh — as mentioned above. And it is itself the aspect of the aforementioned generous spirit. And it is itself the aspect of the additional soul — as Rashi explained [Tractate Beitzah 16a]: "Additional soul — breadth of heart for rest and joy and to be open [to generosity] broadly," and so on — [וכו'] "and his soul is not squeezed within him" — for all of this is the aspect of the aforementioned generous spirit. And through this the aspect of: "by the sweat of your brow you shall eat bread [b'ze'as apecha tochal lechem]" [Genesis 3:19] is nullified. And therefore then all labors are nullified — and one must regard it as though all his work were done — as our Sages of blessed memory taught. And then all aspects of other gods [avodah zarah] are nullified — and in particular the idolatry of the lust for money — and the burning anger is nullified — and loving-kindness is drawn in the world — as mentioned above many times. And through this Da'as is drawn — which is the aspect of the building of the Temple — for this is the aspect of the mental faculties and Da'as that are drawn on Shabbos — the aspect of: "to know that I am Hashem Who sanctifies you" — as mentioned above. And therefore the prohibition of Shabbos is juxtaposed to the labor of the Mishkan and the building of the Temple. And therefore all agree that on Shabbos the Torah was given — for the essential receiving of the Torah was through the intellect [seichel] — which is Moshe — Mashiach — for this is the aspect of the holiness of Shabbos — the aspect of: "Moshe rejoiced in the gift of his portion" — as mentioned above many times. And therefore then the sage [chacham] must assemble congregations and expound words of Torah to them — as our Sages expounded regarding the verse: "Vayakhel Moshe [And Moshe assembled]" [Exodus 35:1] — for this is the aspect of: "and the wise one takes souls [v'lokach nefashos chacham]" [Proverbs 11:30] — for the sage assembles and gathers the souls of Israel and ascends with them. And through this the supernal union is made — for this is the aspect of the supernal sacred unions that are made on Shabbos — and through this the influence of the Torah is drawn.

Tzedakah / generous spirit / neshamah yeseirah: Shabbos = sun of charity. Charity = ruach nedivah (generous spirit) = the neshamah yeseirah itself (Rashi: "breadth of heart to be open broadly"). Nullifies "by the sweat of your brow" = all labor ceases. Da'as / Temple / Torah: Generous spirit → Da'as → building the Temple. Torah given on Shabbos. The sage assembles souls (Vayakhel Moshe) — "the wise one takes souls." Nefesh = ratzon (will): On Shabbos each Jew's will shines — longing for G-d's service. The Tzadik gathers these wills/souls and draws Torah. The essential gathering time is Shabbos. Torah reading = three colors of the eye: Shabbas (Shin-Beis-Tuv) = three colors + pupil of eye. Taamim, nikkudos, tagin, osiyos = three colors + pupil. This draws the rectification of the Divine Chariot (Merkavah). Four faces of the Merkavah in the nefesh: Lion = gathering fallen souls (even Shabbos forgives an idolater); Ox = polished light = satiation = "satisfy your soul with radiant splendors"; Eagle = renewal = "your youth renewed like the eagle" (new creation on Shabbos); Adam = great + small souls = "warn adults regarding minors" — great souls awaken small ones. Throne = wisdom of the sage = Moshe = Tzadik = Shabbos: The Tzadikim draw the illumination of Shabbos to us. "I have a good gift — Shabbos — go inform them." This leads to the Torah of the future = Torah of Atika = the ultimate oneg Shabbos. Eruv / two thousand cubits / Shin of Shabbas: Drawing Torah = alef = alpayim (2,000) cubits. Eruv = letters of Names Ayin-Beis and Reish-Vav-Yud. The Shin of Shabbas = the intellects = the boundary = "return your feet from Shabbos" relates to techumin (boundaries). Siman 14 — סימן י"ד L'Hamshich Shalom — "To draw down peace…" [Likutay Moharan I, Siman 14] Shabbos is the aspect of humility and lowliness [anavah v'shefles] — the aspect of: "Let each man remain in his place [shvu ish tachtav]" [Exodus 16:29] — stated regarding Shabbos — which alludes to humility and lowliness — as explained within, and likewise in the teaching Betach B'Hashem, Siman 79. And through lowliness one merits Torah — in the aspect of: "and from the wilderness — a gift [u'midbar matanah]" [Numbers 21:18] — for this is likewise the aspect of Shabbos — for then is the essential revelation of the Torah — the aspect of "a Torah of kindness [toras chesed]" [Proverbs 31:26] — to teach others — the aspect of Vayakhel Moshe — that one must assemble congregations to teach them Torah on Shabbos — as the teaching of our Sages of blessed memory — as mentioned above many times. And Shabbos itself is also called a gift [matanah] — as our Sages of blessed memory taught: "I have a good gift in My treasury and its name is Shabbos," and so on. [וכו'] And then is the essential drawing close of converts [gerim] and penitents [ba'alay teshuvah] — for Shabbos is the aspect of teshuvah — and all who guard the Shabbos are forgiven for all their sins — as the teaching of our Sages of blessed memory. Also, then Nogah is encompassed within holiness — from which the aspect of converts comes — as is known — and this is the aspect of: "And the strangers who attach themselves to Hashem," and so on — [וכו'] "all who guard the Shabbos from desecrating it," and so on [וכו'] [Isaiah 56:6]. For the holiness of Shabbos is the aspect of the World of Thought [olam hamachshavah] and the aspect of the World of Souls [olam haneshomos] — and it is the aspect of: "end of deed, [yet] in thought first [sof ma'aseh b'machshavah techilah]" — the aspect of: "the congregation of Israel shall be your mate" [i.e., Shabbos's mate] — for Israel arose in thought first [b'machshavah techilah]. And then each and every person of Israel merits the additional soul [neshamah yeseirah] — and then a great illumination is drawn upon all the souls of Israel — and through the sparkling of the souls, converts and penitents are created — as explained within. And this is the aspect of the reading of the Torah on Shabbos — for the Torah is a complete unity with the souls of Israel — as explained within. And this is the aspect of "shnayim Mikra v'echad Targum [twice the scripture and once the translation]" — for even Nogah — which is the aspect of Targum [the Aramaic translation] — is encompassed within holiness through the greatness of the illumination of the holy Torah that shines then — for this is the aspect of the drawing close of converts and penitents — as is well-known. And therefore on Shabbos is the essential time of the sanctity of marital union — for through the sparkling of the souls one can draw down a clear and pure soul for one's children — as explained within — and therefore the conjugal obligation of Torah scholars is from Shabbos to Shabbos. And through all of this, the honor of G-d, blessed be He, is elevated and magnified — for this is the aspect of the honor of Shabbos — the aspect of: "the holy one of Hashem, honored [liKdosh Hashem mechubbad]." And this is the aspect of: "He blessed them with light [b'me'orot]" — for His blessed honor is the essential light — the aspect of: "and the earth was illuminated from His glory." And then the honor ascends to its root — that is, to yirah [awe/fear] — for this is the aspect of the revelation of the awe that flows on Shabbos — the aspect of: "b'reishis — yara Shabbos [in the beginning — Shabbos was feared]" — the aspect of: "even an unlearned person fears to lie on Shabbos." And this is the aspect of: "And the sun of righteousness will shine for you who fear My Name" — and our Sages expounded: regarding the observers of Shabbos — as mentioned above many times. And this is the aspect of: "Honor it with clean garments [kabdayhu bi'vsus naki]" — stated regarding Shabbos — "clean garments — these are the wings of the commandment [da kanfay mitzvah]" — that is, the drawing close of converts and penitents — as explained within — and all of this flows through the holiness of Shabbos.

And because through the holiness of Shabbos the honor ascends to its root — that is, to yirah — as mentioned above — and through this one merits to honor those who fear Hashem — as explained within — therefore it is customary on Shabbos to go and receive the face of Torah scholars and those who fear Hashem and to honor them — for this is the aspect of the honor of Shabbos, as mentioned above. And through the restoration of the honor to its root — which is yirah — one merits peace [shalom] — for this is the aspect of Shabbos Shalom — for through the greatness of the illumination of the soul that shines on Shabbos — through this the impurity of the body [zohamat haguf] is subdued — until even the body humbles and nullifies itself before the illumination of the soul — for this is the aspect of individual peace [shalom prati] — the aspect of peace within oneself [shalom b'atzmov]. And therefore then it is a mitzvah to delight the body as well — for then even the bodily pleasures are very holy — for everything is only for the sake of Heaven — as the will of the holy soul. And this is the aspect of the perfection that one merits through the yirah of Shabbos — as explained in the holy Zohar: that the essential perfection is through the holiness of the holy Shabbos. And this is the aspect of: "for those who fear Him have no lack [ki ein machsor lirey'av]." [Psalms 34:10] And this is the aspect of: "the Shabbos lamp is preferable on account of domestic peace [ner Shabbos adif mipnay shalom bayso]" [Tractate Shabbos 23b] — that is, the aspect of peace within oneself, as mentioned above. And through this one merits prayer — as explained within. And therefore the essential perfection of prayer is on the holy Shabbos — as is well-known and as mentioned above many times. And through prayer one merits general peace [shalom klali] — that is, to bring all the worlds to their perfection. And this is the aspect of the ascent of the worlds that ascend on Shabbos to their root and their perfection — as is well-known. And therefore on Shabbos all physical exertions and stratagems for livelihood, business, or healing are nullified.

For then the essential striving is after the Holy One, blessed be He — and one believes that everything flows only through Him, blessed be He. And even in prayer, one does not request personal needs — for one believes that through being rectified spiritually through the holiness of Shabbos — through this everything will automatically be rectified physically as well. For this is the aspect of domestic peace — peace within oneself — that one merits on Shabbos — which is a foretaste of the World to Come — the aspect of the World of Souls — and therefore one strives then only for the soul. And then even the bodily pleasures are very precious — but they are not made through labor and striving — only through what was prepared on Erev Shabbos — in the aspect of: "one who labored on the eve of Shabbos [mi sheh'tarach b'Erev Shabbos]," and so on. [וכו'] And this is the aspect of: "Shabbos is a time to refrain from crying out and healing is close to coming" — that is, through the peace of Shabbos that is a healing — as it is written: "Peace, peace — said Hashem — and I will heal him [shalom shalom… amar Hashem, v'refa'atihu]." [Isaiah 57:19] And this: "Yecholah hi sheterucham [She is able to show mercy]" — that is, the aspect of: "and His mercies are upon all His works [v'rachamav al kol ma'asav]" [Psalms 145:9] — as explained within. And therefore on Shabbos there is no business transaction whatsoever — even that which is not [technically] a labor — for it is the aspect of general peace — the aspect of the World to Come — when all business will be nullified — in the aspect of: "until the foot departs from the market [ad shechnleh regel min hashuk]" — as explained within. And this: "If you return from Shabbos your feet" — that is, the aspect of the drawing close of converts and penitents — who until now were in the aspect of: "her legs descend to death" — and now they ascend to holiness through the holiness of Shabbos. And it also alludes to the cessation from business, as mentioned above. Also, "regel [foot]" alludes to those who engage in slander and strife — that is, the Sitra Achra that creates quarrel and strife for every person — between his body and his soul — and likewise between one person and his fellow — for this is itself the aspect of: "her legs descend to death" as mentioned above. [This comes] because the feet of the serpent — who was the first slanderer — were cut off, and it was decreed upon it: "upon your belly you shall go [al gechoncha tailech]" [Genesis 3:14] — and therefore they wish to draw sustenance, as it were, from the holy legs. As explained in the commentary of the holy Ari z"l at the end of the Tikunim on the verse: "if you return from Shabbos your feet" as mentioned above. And through the holiness of Shabbos, the aspects of spies [meraglim] and slanderers are nullified — and the holy legs ascend to their root — for this is the aspect of domestic peace — peace within oneself. And then all the striving is only for the sake of Heaven — for the rectification of the soul, as mentioned above. And this: "from pursuing your affairs on My holy day" — he nullifies all the pursuit of his own affairs and does everything only for the desires of Heaven — and this itself is likewise the aspect of the drawing close of those who are distant — for even bodily matters and things distant from holiness he draws close to holiness. And this: "and you shall call the Shabbos a delight" — for then even his bodily pleasures are very precious — since they are only for the honor of Shabbos — which is the World of Souls. And this: "the holy one of Hashem, honored" — the aspect of the honor of Shabbos — which is the aspect of the honor that must be given to those who fear Hashem — who are in the aspect of holy ones — the aspect of: "Fear Hashem, His holy ones [yiru es Hashem kedoshav]." [Psalms 34:10] For this is the aspect of the restoration of the honor to its root — which is yirah. And this: "and honor it from pursuing your ways — from pursuing your affairs — and speaking words" — he is careful even in all his words that they should be only the speech of Shabbos — which is the aspect of the World to Come — the World of Souls — and all the more so in his other affairs. "Then you will delight in Hashem" — this is the aspect of general peace — as it is written: "And the humble shall inherit the earth and shall delight upon abundant peace [v'anavim yireshu aretz v'yis'anegu al rov shalom]" [Psalms 37:11] — specifically the humble [anavim, davka] — for all of this is merited through humility, as mentioned above. "And I will cause you to ride upon the heights of the earth" — the aspect of the perfection of prayer — which is: "things that stand at the heights of the world [devarim ha'omdin b'rumo shel olam]" [Tractate Brachos 6b] — as our Sages of blessed memory taught. And this: "And I will feed you with the heritage of Yaakov your father" — that is, the aspect of individual peace — the aspect of peace within oneself — for this is the essential perfection: for this is the aspect of: "and Yaakov was a wholesome man [v'Yaakov ish tam]" [Genesis 25:27] — and its Aramaic translation is: "gavar shalim [a complete/whole man]" — the very opposite of one who has no peace within himself — who is called a ba'al mum [one with a blemish] — as explained within. It follows that here [the verse] counts from above to below — that is, he will merit general peace and the perfection of prayer and individual peace — the aspect of peace within oneself. And therefore Yaakov our Patriarch took his portion in the World to Come — as the teaching of our Sages of blessed memory — for because he merited peace within himself, therefore his entire aspiration was only toward the World to Come — which is the World of Souls. And this is likewise the aspect of: "the heritage of Yaakov your father". Also, the perfection of prayer is the aspect of the heritage of Yaakov — which is an inheritance without limits — for this is the aspect of: "Yaakov instituted the evening prayer [Yaakov tikain arvis]" [Tractate Brachos 26b] — and the evening prayer has no fixed time [ain lah keva] — for physical stratagems have limits — for sometimes one needs particular herbs for healing and they are not available in one's region — and likewise in all similar matters. And even the prayer that one prays for material matters and the needs of the body is likewise in the aspect of limits — for all the matters of this world are in the aspect of narrowness and limit [metzar v'gvul]. But the perfection of prayer — which is only for the sake of one's soul — has no limit or boundary whatsoever — in the aspect of: "And what great nation has a G-d so close to it as Hashem our G-d whenever we call to Him [u'mi goy gadol… kA-donai Elokeinu b'chol kore'einu eilav]" [Deuteronomy 4:7] — as explained within.

Shabbos is the aspect of humility and lowliness [anavah v'shefles] — the aspect of: "Let each man remain in his place [shvu ish tachtav]" [Exodus 16:29] — stated regarding Shabbos — which alludes to humility and lowliness — as explained within, and likewise in the teaching Betach B'Hashem, Siman 79. And through lowliness one merits Torah — in the aspect of: "and from the wilderness — a gift [u'midbar matanah]" [Numbers 21:18] — for this is likewise the aspect of Shabbos — for then is the essential revelation of the Torah — the aspect of "a Torah of kindness [toras chesed]" [Proverbs 31:26] — to teach others — the aspect of Vayakhel Moshe — that one must assemble congregations to teach them Torah on Shabbos — as the teaching of our Sages of blessed memory — as mentioned above many times. And Shabbos itself is also called a gift [matanah] — as our Sages of blessed memory taught: "I have a good gift in My treasury and its name is Shabbos," and so on. [וכו'] And then is the essential drawing close of converts [gerim] and penitents [ba'alay teshuvah] — for Shabbos is the aspect of teshuvah — and all who guard the Shabbos are forgiven for all their sins — as the teaching of our Sages of blessed memory. Also, then Nogah is encompassed within holiness — from which the aspect of converts comes — as is known — and this is the aspect of: "And the strangers who attach themselves to Hashem," and so on — [וכו'] "all who guard the Shabbos from desecrating it," and so on [וכו'] [Isaiah 56:6]. For the holiness of Shabbos is the aspect of the World of Thought [olam hamachshavah] and the aspect of the World of Souls [olam haneshomos] — and it is the aspect of: "end of deed, [yet] in thought first [sof ma'aseh b'machshavah techilah]" — the aspect of: "the congregation of Israel shall be your mate" [i.e., Shabbos's mate] — for Israel arose in thought first [b'machshavah techilah]. And then each and every person of Israel merits the additional soul [neshamah yeseirah] — and then a great illumination is drawn upon all the souls of Israel — and through the sparkling of the souls, converts and penitents are created — as explained within. And this is the aspect of the reading of the Torah on Shabbos — for the Torah is a complete unity with the souls of Israel — as explained within. And this is the aspect of "shnayim Mikra v'echad Targum [twice the scripture and once the translation]" — for even Nogah — which is the aspect of Targum [the Aramaic translation] — is encompassed within holiness through the greatness of the illumination of the holy Torah that shines then — for this is the aspect of the drawing close of converts and penitents — as is well-known. And therefore on Shabbos is the essential time of the sanctity of marital union — for through the sparkling of the souls one can draw down a clear and pure soul for one's children — as explained within — and therefore the conjugal obligation of Torah scholars is from Shabbos to Shabbos. And through all of this, the honor of G-d, blessed be He, is elevated and magnified — for this is the aspect of the honor of Shabbos — the aspect of: "the holy one of Hashem, honored [liKdosh Hashem mechubbad]." And this is the aspect of: "He blessed them with light [b'me'orot]" — for His blessed honor is the essential light — the aspect of: "and the earth was illuminated from His glory." And then the honor ascends to its root — that is, to yirah [awe/fear] — for this is the aspect of the revelation of the awe that flows on Shabbos — the aspect of: "b'reishis — yara Shabbos [in the beginning — Shabbos was feared]" — the aspect of: "even an unlearned person fears to lie on Shabbos." And this is the aspect of: "And the sun of righteousness will shine for you who fear My Name" — and our Sages expounded: regarding the observers of Shabbos — as mentioned above many times. And this is the aspect of: "Honor it with clean garments [kabdayhu bi'vsus naki]" — stated regarding Shabbos — "clean garments — these are the wings of the commandment [da kanfay mitzvah]" — that is, the drawing close of converts and penitents — as explained within — and all of this flows through the holiness of Shabbos.

Humility → Torah → converts/penitents: "Shvu ish tachtav" = humility. Torah flows from lowliness ("midbar matanah"). Shabbos itself is a "matanah." Nogah encompassed in holiness = gerim. World of Thought = Israel arose in thought first = Shabbos. Sparkling souls / neshamah yeseirah / marital union: On Shabbos all souls sparkle → converts and penitents are drawn. Torah = unity with souls of Israel. "Shnayim Mikra v'echad Targum" = even Nogah (Targum) encompassed. Marital union draws clear, pure souls for children. Three-tier peace: (1) Individual peace (shalom prati = shalom b'atzmov) — body submits to soul; (2) Domestic peace (shalom bayis) — no physical striving; (3) General peace (shalom klali) — all worlds ascend to perfection. "Shabbos lamp > domestic peace" = peace within oneself. No business on Shabbos: Even non-forbidden business is prohibited — because Shabbos = general peace = World to Come = when all commerce ceases ("until the foot departs from the market"). "Regel" = slanderers = serpent without feet: The serpent's feet were cut off; it seeks to feed from holy legs. The Ari z"l: this is the secret of "return your feet from Shabbos." On Shabbos the meraglim/slanderers are nullified = peace within oneself. Honor those who fear Hashem on Shabbos: Going to receive the faces of Torah scholars. Honor ascends to its root (yirah). "Ner Shabbos adif" = peace within oneself. Isaiah 58 — Siman 14 reading: "Your feet" = converts/penitents + cessation from commerce; "your affairs" = drawing even bodily matters to holiness; "delight" = delight even the body (for the soul's sake); "honored" = honor the fearers of Hashem (yirah); "then delight in Hashem" = general peace ("humble inherit… abundant peace"); "heights of the earth" = prayer ("things at the heights of the world"); "heritage of Yaakov" = individual peace = Yaakov ish tam = gavar shalim + the evening prayer without limit.

Siman 15 — סימן ט"ו Or HaGanuz — "The Hidden Light…" [Likutay Moharan I, Siman 15] The essential ascent of yirah [awe/fear of G-d] to its root — which is Da'as [Knowledge] — is through the holiness of Shabbos — as will be understood below in Likutay Moharan Tinyana, Siman 17 — for Shabbos is the aspect of yirah — the aspect of yara Shabbos [one who fears Shabbos] — and it is likewise the aspect of Da'as — as it is written: "to know that I am Hashem Who sanctifies you [lada'as ki ani Hashem mekadishchem]" [Exodus 31:13] — as explained below in Siman 119, and likewise in the aforementioned Likutay Moharan Tinyana, Siman 17. For on Shabbos all the [harsh] judgments are sweetened — in the aspect of: "and all the rulers of anger and the masters of judgment — they all flee," and so on — [וכו'] and then the yirah is clear and pure — and is not clothed in anything — and nothing remains but the fear of Hashem alone [yiras Hashem bilvad]. And because the essential ascent of yirah to its root is through judgment [mishpat] — therefore it is written in Parashas B'Shalach: "sham sam lo chok u'mishpat [there He set for him a statute and an ordinance]" [Exodus 15:25] — and Rashi explained: "at Marah they were commanded concerning Shabbos and concerning [civil] laws [dinim]." And so our Sages of blessed memory taught [Tractate Sanhedrin 56b]. And this is why the guarding of judgment is juxtaposed to the guarding of Shabbos — also in the Prophets — as it is written [Isaiah 56:1–2]: "Guard justice [shimru mishpat]," and so on — [וכו'] "Fortunate is the man," and so on — [וכו'] "who guards the Shabbos from desecrating it" (and see also Yechezkel 20). And this is what is explained in the holy books: that on Erev Shabbos a person must judge himself and thoroughly examine his deeds. And through the ascent of yirah to its root — which is Da'as — one merits the attainment of the Torah of the revealed [dimension] — and through this one merits prayer with self-sacrifice [mesiras nefesh] — and through this one merits the Torah of the hidden [dimension] — which is the aspect of the Or HaGanuz [the Hidden Light] — the aspect of the attainment of the Torah of the future — which is not grasped within any limit, and so on — [וכו'] as explained within.

And this is the aspect of the holiness of the holy Shabbos — for then is the essential revelation of the Torah — the aspect of: "all agree that on Shabbos the Torah was given." Also, Shabbos is the aspect of Sinai — the aspect of lowliness [shefles] — the aspect of: "Let each man remain in his place" — stated regarding Shabbos — as mentioned above many times. And then is the essential perfection of prayer — as mentioned above many times. And then the serpent has no grip whatsoever in the prayer — by inciting the person to pray for his own benefit — "Give us life and sustenance [hav lan chayyay u'mezonay]," and so on — [וכו'] as explained within — for in the Shabbos prayer one does not request personal needs at all — and in particular because through the holiness of Shabbos the serpent is subdued — as explained in the holy Zohar. And through this one merits the attainment of the hidden Torah — which is the aspect of the Torah that will be revealed in the future — which is the aspect of the Or HaGanuz [the Hidden Light] stored away for the righteous in the World to Come — for Shabbos is likewise a foretaste of the World to Come — and therefore then is the essential time of the perfect attainment in the study of Kabbalah and the mysteries of the Torah [razin d'oraissa] — as explained in the writings of the holy Ari z"l.

And this is the aspect of what our Sages of blessed memory taught: "Its [Shabbos's] reward is not made known to be revealed" [Tractate Beitzah 16a] — for it is the aspect of the hidden Torah — the aspect of the Or HaGanuz — as mentioned above. And this is what our Sages of blessed memory taught [Bereishis Rabbah, sections 11–12]: that on the first Shabbos the Or HaGanuz shone. And therefore through the guarding of the holy Shabbos, one merits the heritage of Yaakov — which is an inheritance without limits — as the teaching of our Sages of blessed memory — for this Torah is not within any limit and is not grasped within any limit — as mentioned above. And therefore the guarding of Shabbos is juxtaposed to the building of the Temple and the Mishkan — for the Temple is the aspect of the hidden Torah [sitary oraissa]. And this: "And you shall guard the Shabbos — for it is holy for you [v'shemartem es haShabbos ki kodesh hu lachem]" [Exodus 31:14] — for the aforementioned Torah is the aspect of Kodesh [holy] — as explained within. And this: "My Shabbosim shall you observe and My sanctuary shall you fear — I am Hashem [es Shabsosai tishmoru u'mikdashi tira'u, ani Hashem]" [Leviticus 19:30] — and the holy Zohar explained [Introduction to the Zohar, folio 5]: "Es Shabsosai tishmoru — this is the circle [igulah] and the square [ribua] from within," and so on — [וכו'] that is, the aspect of yirah — which is the aspect of Malchus — the aspect of the awe of sovereignty [mora malchus] — and it is the aspect of the igulah [circle] — the aspect of ס · Samech — the aspect of: "sixty are the queens [shishim heimah melachos]" [Song of Songs 6:8]. And the ribua [square] is the aspect of judgment — as explained in the teaching Heichal HaKodesh, Siman 59. Also, the ribua alludes to Da'as — which is comprised of four faculties [mochin] — as is well-known. Also, the igulah is the aspect of prayer — which is the aspect of ס · Samech — the aspect of: "sixty are the queens" — the aspect of "shitin batay [sixty houses]" — as explained within. And the ribua is the aspect of מ · Mem — that is, the aspect of the Torah that was given in forty [Mem] days — as brought in the teaching Ra'isi Menoras Zahav, Siman 8. Also, the igulah and ribua allude to the revealed Torah — which is the aspect of Malchus — the aspect of: "through me kings shall reign [bi melachim yimloku]" [Proverbs 8:15] — as explained within. And Malchus is the aspect of igulah — as mentioned above. And the ribua is the aspect of the hidden Torah — which is the aspect of the World to Come — which is the aspect of the closed מ · Mem sofit [final Mem] — as explained in the Tikunim — and as brought below within in the teaching Dirshu Hashem, Siman 37. And this is the aspect of the מ · Mem and ס · Samech that stood miraculously in the Tablets. And this is what [the verse] concluded: "and My sanctuary shall you fear" — the sanctuary [mikdash] is the aspect of the hidden Torah [sitary oraissa] — which are called Kodesh [holy] — as mentioned above — and there is the essential source of yirah — the aspect of: "Fear Hashem, His holy ones [yiru es Hashem kedoshav]" [Psalms 34:10] — and it is written: "Awesome is G-d from your sanctuaries [nora Elokim mimikdashecha]" [Psalms 68:36]. And this is the aspect of: "How great is Your goodness that You have hidden away [mah rav tuvcha asher tzafanta]" — the aspect of the hidden Torah — which is the Or HaGanuz that is hidden — as mentioned above — "for those who fear You [lirey'acha]" — specifically [davka] — [Psalms 31:20] for there is the essential inner yirah which is the aspect of Chochmah — as is well-known. And see in Mikdash Melech in his commentary on the aforementioned Zohar and you will understand more. And this is what [the verse] concluded: "ani Hashem [I am Hashem]" — for the Holy One, blessed be He, and the Torah are completely one — and through the aforementioned rectifications encompassed within the holiness of the holy Shabbos — the Holy One, blessed be He, is made, as it were, [known] in the aspect of the revealed — and through this the hidden Torah is also automatically revealed — as explained within. And see below in Siman 73, in the teaching "Ki Sa'avor BaMayim Itcha Ani [When you pass through the waters I am with you]" [Isaiah 43:2] — and you will understand also regarding our matter. And this is the aspect of: "the congregation of Israel shall be your mate — your mate specifically [ben zugcha, davka]" [from the Talmud, Tractate Shabbos 118b] — for Shabbos is the aspect of a woman [ishah] — the aspect of: "a fire-offering of pleasant fragrance [isheh rei'ach nicho'ach]" [Numbers 28:2] — as explained within. And because the essential beginning of the rectification is through the ascent of yirah — and likewise the completion of the rectification — which is the attainment of the hidden Torah — is likewise the aspect of yirah — the aspect of: "and My sanctuary shall you fear" — as mentioned above — and yirah is called davar [word/thing] — as explained within — and this is the aspect of: "v'daber davar [and speaking words]" — stated regarding Shabbos.

And this: "If you return from Shabbos your feet" — "regel [foot]" is the aspect of yirah — as explained in Likutay Moharan Tinyana, Siman 4 — that is, for during the weekdays [yirah] is in the aspect of: "her legs descend to death" — and then the Sitra Achra has a hold, as it were, on the yirah — and then the yirah is sometimes clothed in external fears — as understood within and below in Siman 174. But on Shabbos the yirah ascends to its root — which is Da'as — as mentioned above. And this: "from pursuing your affairs on My holy day" — that is, he should not be occupied then with anything of his own affairs — only the affairs of Heaven — which are words of Torah — as it is written: "but in the Torah of Hashem is his desire [ki im b'Toras Hashem cheftzo]" [Psalms 1:2] — and it is written: "and all your desires are not equal to it [v'chol chafatzecha lo yishvu vah]" [Proverbs 3:15] — and it is written: "and all desires are not equal to it [v'chol chafatzim lo yishvu vah]" [Proverbs 8:11] — and our Sages expounded: "Chafetzi [My desires] and chafatzecha [your desires] — they are not equal to it — for Torah study equals them all [ki Talmud Torah keneged kulam]." And it also alludes to the aspect of prayer with self-sacrifice [mesiras nefesh] that one merits through this — which is likewise in the aforementioned aspect — of forgetting one's own affairs completely — and making oneself cruel toward his children like a raven — and engaging only in the affairs of Heaven — as explained within. And this: "and you shall call the Shabbos a delight, the holy one of Hashem, honored, and honor it from pursuing your ways — from pursuing your affairs — and speaking words" — that is, he should bind himself to the holiness of Shabbos to such a degree that he completely forgets his own affairs — and his own delight and his own honor — and binds everything to the holiness of Shabbos. And this is the aspect of: "from pursuing your affairs and speaking words [v'daber davar]" — and our Sages of blessed memory expounded: that he should not seek his personal needs on Shabbos — that is, even his prayer should not be for his own benefit — only for G-d, blessed be He, as mentioned above. And also: "v'daber davar" alludes to the perfection of yirah — as mentioned above. "Then you will delight in Hashem" — that is, he will merit the hidden Torah — which is the aspect of Atika Kadisha — as explained in the holy Zohar — and as brought in the teaching LaShemesh Sam Ohel Bahem, Siman 49. "And I will cause you to ride upon the heights of the earth" — that is, the masters of halachah — who engage in the revealed Torah — who are the aspect of kings — the aspect of: "through me kings shall reign" — as explained within — but he will be above them. (And our Sages of blessed memory expounded that one is saved through this from the subjugation of kingdoms — for the subjugation of kingdoms comes only because the holy yirah is clothed within them, as it were — but through all the aforementioned, one is saved from the subjugation of kingdoms.) "And I will feed you with the heritage of Yaakov your father" — which is an inheritance without limits — for the aforementioned hidden Torah is an inheritance without limits — for it is not clothed within any limit — as mentioned above. And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — that is, all of this is accomplished through the ascent of yirah — which is the aspect of the dvar Hashem [word/matter of Hashem] — as it is written: "the one who fears the word of Hashem [hayare es dvar Hashem]," and so on — [וכו'] [Exodus 9:20] for yirah is the aspect of Malchus — and Malchus peh — for this is the aspect of: "for the mouth of Hashem has spoken."

The essential ascent of yirah [awe/fear of G-d] to its root — which is Da'as [Knowledge] — is through the holiness of Shabbos — as will be understood below in Likutay Moharan Tinyana, Siman 17 — for Shabbos is the aspect of yirah — the aspect of yara Shabbos [one who fears Shabbos] — and it is likewise the aspect of Da'as — as it is written: "to know that I am Hashem Who sanctifies you [lada'as ki ani Hashem mekadishchem]" [Exodus 31:13] — as explained below in Siman 119, and likewise in the aforementioned Likutay Moharan Tinyana, Siman 17. For on Shabbos all the [harsh] judgments are sweetened — in the aspect of: "and all the rulers of anger and the masters of judgment — they all flee," and so on — [וכו'] and then the yirah is clear and pure — and is not clothed in anything — and nothing remains but the fear of Hashem alone [yiras Hashem bilvad]. And because the essential ascent of yirah to its root is through judgment [mishpat] — therefore it is written in Parashas B'Shalach: "sham sam lo chok u'mishpat [there He set for him a statute and an ordinance]" [Exodus 15:25] — and Rashi explained: "at Marah they were commanded concerning Shabbos and concerning [civil] laws [dinim]." And so our Sages of blessed memory taught [Tractate Sanhedrin 56b]. And this is why the guarding of judgment is juxtaposed to the guarding of Shabbos — also in the Prophets — as it is written [Isaiah 56:1–2]: "Guard justice [shimru mishpat]," and so on — [וכו'] "Fortunate is the man," and so on — [וכו'] "who guards the Shabbos from desecrating it" (and see also Yechezkel 20). And this is what is explained in the holy books: that on Erev Shabbos a person must judge himself and thoroughly examine his deeds. And through the ascent of yirah to its root — which is Da'as — one merits the attainment of the Torah of the revealed [dimension] — and through this one merits prayer with self-sacrifice [mesiras nefesh] — and through this one merits the Torah of the hidden [dimension] — which is the aspect of the Or HaGanuz [the Hidden Light] — the aspect of the attainment of the Torah of the future — which is not grasped within any limit, and so on — [וכו'] as explained within.

Yirah → Da'as → hidden Torah: The path: (1) Yirah (fear/awe) ascends to its root = Da'as through mishpat/judgment; (2) Da'as → attainment of revealed Torah; (3) Prayer with mesiras nefesh; (4) Attainment of hidden Torah = Or HaGanuz = Torah of the future. Or HaGanuz on the first Shabbos: Bereishis Rabbah 11–12: the hidden primordial light shone on the first Shabbos. "Its reward is not made known" = the hidden Torah stored for the righteous. Mishpat juxtaposed to Shabbos at Marah: "Sham sam lo chok u'mishpat" = Shabbos + dinim (civil laws) commanded at Marah. "Guard justice… fortunate is the man… who guards Shabbos." Self-judgment on Erev Shabbos. Igulah (ס·Samech) and Ribua (מ·Mem) deeper reading: Igulah = yirah = Malchus = "sixty are the queens" = prayer ("sixty houses"). Ribua = mishpat/Da'as = revealed Torah ("bi melachim yimloku"). Also: ribua = closed Mem sofit = hidden Torah = World to Come. Mem and Samech stood miraculously = nes = Shabbos. "U'mikdashi tira'u": The Mikdash = hidden Torah = Kodesh. "Awesome is G-d from Your sanctuaries" = yirah rooted in hidden Torah. "How great is Your goodness that You have hidden — for those who fear You" = Or HaGanuz specifically for those who fear G-d = inner yirah = Chochmah. Shabbos = ishah = fire-offering: "Ben zugcha davka" — Shabbos is a woman; the beginning AND the completion of rectification are both yirah: beginning = "return your feet" (regel = yirah); completion = "u'mikdashi tira'u." Isaiah 58 — Siman 15 reading: "Your feet" = yirah (regel = yirah from Tinyana 4); "your affairs" = only Torah ("ki im b'Toras Hashem cheftzo") + prayer with mesiras nefesh; "call it a delight / honored / from pursuing your ways / speaking words" = total binding to Shabbos, forgetting personal needs, even prayer only for G-d; "delight in Hashem" = hidden Torah = Atika Kadisha; "heights of the earth" = masters of halachah (kings) — but hidden Torah is above them; "heritage of Yaakov" = inheritance without limits = hidden Torah; "ki pi Hashem diber" = yirah = dvar Hashem = Malchus peh. Simanim 16 onward continue in the next installment.

נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman

Yikara DiShabsa — Simanim 16–20 Yikara DiShabsa · יקרא דשבתא Part One — Simanim 16 through 20 נ נח נחמ נחמן מאומן

Siman 16 — סימן ט"ז Rebbi Yochanan Mishtai — "Rabbi Yochanan would relate…" [Likutay Moharan I, Siman 16] Shabbos is the aspect of the World of Thought [olam hamachshavah] — as is well-known — and then is the perfection of the attainment of the true Tzadikim — whose thought perpetually roams in the supernal wisdoms — except that during the weekdays they sometimes need to set aside their clinging [deveikus] in the aspect of "the setting aside of Torah study," and so on — [וכו'] so that the clouds that cover [annanin d'mechasyyan] should not strengthen, and so on — [וכו'] as explained within. But on Shabbos the aforementioned clouds are subdued — for they are the aspect of the husks [klippos] of Esav and Yishmael — for only Yaakov our Patriarch merited to keep the Shabbos, but Esav and Yishmael have no foothold in the holiness of the holy Shabbos (even though they too are among the descendants of Avraham our Patriarch who observed even eiruv tavshilin — as our Sages of blessed memory taught) — on the contrary, the essential subduing and nullification of them comes through the holiness of Shabbos. And therefore our Sages of blessed memory taught: "Had Israel observed the first Shabbos," and so on — [וכו'] "Had Israel observed two Shabbosim — they would be redeemed immediately." And likewise our Sages of blessed memory taught: "Whoever delights in the Shabbos is saved from the subjugation of kingdoms" — for the essential subjugation of kingdoms comes from the husk [klipah] of Esav — he is Edom — and Yishmael — and through the holiness of Shabbos they are subdued and nullified — as understood likewise in Likutay Moharan Tinyana, in the teaching B'Reishis l'Einay Kol Yisrael, Siman 67. And therefore on Shabbos all labors and affairs cease — and Shabbosim were given only for words of Torah — for then one does not need to set aside the clinging on account of the aforementioned clouds — but can be cleaving to G-d, blessed be He, and the thought can roam perpetually in the supernal wisdoms. And then the eyes illuminate — in the aspect of: "and our eyes illuminate like the sun" — for Shabbos is the aspect of the eyes — the aspect of the three colors of the eye and the pupil of the eye — and it is written of it: "And the sun of righteousness will shine for you who fear My Name" (these are the observers of Shabbos — as mentioned above many times) — and this is what our Sages of blessed memory taught: "He blessed them with light" — that on the first Shabbos the [primordial] light shone for thirty-six hours — that is, as mentioned above.

Also, Shabbos is the aspect of the great Tzadik — who is the aspect of Moshe Ra'aya Mehaimna [the Faithful Shepherd] — who is comprised of the two Meshichim [Mashiachs] — as explained in the Zohar [Pinchas, folio 247b] (see there also regarding the matter of Yaakov) — and this is the aspect of: "Moshe rejoiced in the gift of his portion" — as mentioned above many times — and see Zohar Chadash, Parashas Yisro: "Shabbos — it is Moshe Rabbeinu." Also, Shabbos corresponds to Yosef the Tzadik — as mentioned above many times — for this is the aspect of Mashiach ben Yosef. And it is likewise the aspect of Malchus — for this is the aspect of Mashiach ben David. And this is what our Sages of blessed memory taught [Vayikra Rabbah, chapter 29]: "All the seventh [ones] are beloved," and so on — [וכו'] "among the sons — the seventh is beloved, as it is stated: 'David — he is the seventh'," and so on — [וכו'] "among the days — the seventh is beloved, as it is stated: 'And G-d blessed the seventh day'." And perhaps this is the aspect of: "My Shabbosim shall you observe — this is the circle [igulah] and the square [ribua] from within" — and see Mikdash Melech and you will understand.

And this: "If you return from Shabbos your foot — from pursuing your affairs on My holy day," and so on — [וכו'] that is, he should not be distracted from the clinging of the holiness of Shabbos at all — for any pursuit of his own affairs — but everything should be bound with great clinging to the holiness of Shabbos. For even the bodily pleasures with which one takes delight in honor of Shabbos are very precious and holy — and they are in the aspect of actual clinging to His blessed G-dliness — as explained in Zohar Vayakhel, folio 204. And in folio 218, and in folio 252. And as explained in Siman 57, in the teaching She'alu es Rebbi Yosi ben Kisma, and in Likutay Moharan Tinyana, Siman 17. And this is: "Then you will delight in Hashem" — that is, he will merit true clinging — to cleave to G-d, blessed be He — "to behold the pleasantness of Hashem and to visit His sanctuary [lachazos b'no'am Hashem u'levaker b'heichalo]" [Psalms 27:4] — for this is the essential delight of the World to Come. "And I will cause you to ride upon the heights of the earth" — that is, he will be above the aspect of the grip of the husk of Esav and Yishmael — who are called "the heights of the earth [bamosay eretz]" — for they are the heads of all the nations — for all seventy heathen nations are encompassed within them and are divided under them — and therefore our Sages expounded that one is saved from the subjugation of kingdoms — that is, as mentioned above. "And I will feed you with the heritage of Yaakov your father" — who was the first about whom the keeping of Shabbos is stated — and who merited an inheritance without limits — for this is the aspect of what is stated regarding Mashiach: "and all the nations shall stream to him" [Isaiah 2:2] — and then: "For then I will convert the peoples to a pure language — that all of them call in the Name of Hashem" [Zephaniah 3:9] — and therefore [Mashiach] is called "David the Mashiach of the G-d of Yaakov" [II Samuel 23:1]. And likewise in the future the nations will say to Israel: "House of Yaakov" — specifically [davka] — "come and let us walk in the light of Hashem" [Isaiah 2:5] — as explained elsewhere.

Shabbos is the aspect of the World of Thought [olam hamachshavah] — as is well-known — and then is the perfection of the attainment of the true Tzadikim — whose thought perpetually roams in the supernal wisdoms — except that during the weekdays they sometimes need to set aside their clinging [deveikus] in the aspect of "the setting aside of Torah study," and so on — [וכו'] so that the clouds that cover [annanin d'mechasyyan] should not strengthen, and so on — [וכו'] as explained within. But on Shabbos the aforementioned clouds are subdued — for they are the aspect of the husks [klippos] of Esav and Yishmael — for only Yaakov our Patriarch merited to keep the Shabbos, but Esav and Yishmael have no foothold in the holiness of the holy Shabbos (even though they too are among the descendants of Avraham our Patriarch who observed even eiruv tavshilin — as our Sages of blessed memory taught) — on the contrary, the essential subduing and nullification of them comes through the holiness of Shabbos. And therefore our Sages of blessed memory taught: "Had Israel observed the first Shabbos," and so on — [וכו'] "Had Israel observed two Shabbosim — they would be redeemed immediately." And likewise our Sages of blessed memory taught: "Whoever delights in the Shabbos is saved from the subjugation of kingdoms" — for the essential subjugation of kingdoms comes from the husk [klipah] of Esav — he is Edom — and Yishmael — and through the holiness of Shabbos they are subdued and nullified — as understood likewise in Likutay Moharan Tinyana, in the teaching B'Reishis l'Einay Kol Yisrael, Siman 67. And therefore on Shabbos all labors and affairs cease — and Shabbosim were given only for words of Torah — for then one does not need to set aside the clinging on account of the aforementioned clouds — but can be cleaving to G-d, blessed be He, and the thought can roam perpetually in the supernal wisdoms. And then the eyes illuminate — in the aspect of: "and our eyes illuminate like the sun" — for Shabbos is the aspect of the eyes — the aspect of the three colors of the eye and the pupil of the eye — and it is written of it: "And the sun of righteousness will shine for you who fear My Name" (these are the observers of Shabbos — as mentioned above many times) — and this is what our Sages of blessed memory taught: "He blessed them with light" — that on the first Shabbos the [primordial] light shone for thirty-six hours — that is, as mentioned above.

Shabbos = World of Thought: The Tzadikim roam in supernal wisdoms always; on weekdays they must interrupt their clinging due to the clouds (klippos of Esav/Yishmael). On Shabbos those clouds are subdued — thought can roam freely. Clouds of Esav and Yishmael: Even as descendants of Avraham, they have no share in Shabbos. On the contrary, Shabbos subdues them. Hence: two Shabbosim → immediate redemption; delighting in Shabbos → saved from subjugation. Eyes illuminated 36 hours: Shabbos = three colors of the eye. The primordial light shone 36 hours on the first Shabbos. Shabbos = Moshe / two Meshichim / Yosef / David: Moshe = Ra'aya Mehaimna = both Meshiachs. Shabbos = Yosef (Mashiach ben Yosef) = Malchus (Mashiach ben David). "All the seventh ones are beloved" — David = seventh son; Shabbos = seventh day. Isaiah 58: "Your foot" = don't leave the clinging for any personal affair; even bodily pleasures for Shabbos = actual clinging (Zohar Vayakhel 204, 218, 252); "delight in Hashem" = "to behold the pleasantness of Hashem"; "heights of the earth" = above the grip of Esav/Yishmael; "heritage of Yaakov" = inheritance without limits = all nations stream to Mashiach = "I will convert the peoples to a pure language." Siman 17 — סימן י"ז Vayehi Hem Merikim Sakayhem — "And it was, as they were emptying their sacks…" [Genesis 42:35] [Likutay Moharan I, Siman 17]

Shabbos is the aspect of the Tzadik who reveals yirah [awe] and ahavah [love] — for Shabbos is one aspect with the Tzadik — as brought in the holy Zohar — and as mentioned above many times — and through it [Shabbos] the yirah and ahavah shine — for this is the aspect of "yara Shabbos" [one who fears Shabbos] — and it is "a rest of love and generosity [menuchas ahavah v'nedavah]" — as mentioned above many times. For on the holy Shabbos it is the aspect of the revelation of all the desires [ratzonos] that G-d, blessed be He, had for the entire Creation — in its general scope and in its particulars — for this is the aspect of: "And G-d completed [vayechal Elokim] on the seventh day His work that He had done" [Genesis 2:2] — and likewise: "The heavens and the earth were completed [vayechulu hashomayim v'ha'aretz]" [Genesis 2:1] — and the Zohar Chadash, Parashas Bereishis explained from the language of: "my soul yearned [kalsah nafshi]" [Psalms 119:81] — that this is the matter of desire and longing — "a day upon which the desire of the Holy One, blessed be He, for the creation of heaven and earth was yearned for [yom d'isnakfan kamay Kub"H beriyat shomayim v'aretz]." And also then is the essential revelation of the glory [hispa'arus] that G-d, blessed be He, receives from Israel — for this is the aspect of the tefillin of G-d, blessed be He — for Shabbos is one aspect with tefillin — as explained in the holy Zohar and the Tikunim in many places — and therefore Shabbos is not the time for tefillin — for the holiness of Shabbos itself is the aspect of tefillin. And see Zohar Chadash, Shir HaShirim — where it is explained that Shabbos is the aspect of "the tefillin of the Master of the world [tefillin d'Maray alma]." And this is what is explained in the holy Zohar, Parashas Vayakhel, folio 209: "When a person merits and completes the perfection of the glory of Shabbos as we have stated — the Holy One, blessed be He, calls out over him and says: 'And He said to him: you are My servant, Israel, through whom I am glorified [Israel asher becha espaar]'" [Isaiah 49:3] — and this is the aspect of: "Tiferes [Glory] — He garbed Himself for the day of rest" [from the Shabbos liturgy] — for then is the essential revelation of the glory. And this is the aspect of why pikuach nefesh [saving a life] overrides Shabbos — for from this it is seen and recognized how great the glory is that G-d, blessed be He, receives from Israel in particularity — even from the most lowly of Israel. And as explained in Zohar Chadash near its conclusion regarding this matter — that after all, Shabbos is equal in weight to the entire Torah — and for the sake of one soul of Israel, Shabbos is desecrated — and from this the great sanctity of the souls of Israel in their root is recognized — and this is the aspect of: "the congregation of Israel shall be your mate." And this is the aspect of what one says in Mizmor Shir l'Yom HaShabbos: "How great are Your works, Hashem — how very deep are Your thoughts!" [Psalms 92:6] — that is, the desires that G-d, blessed be He, had in thought, as it were, for all of Creation — and the essential [glory] is through the glorification that He will receive from Israel — for they arose in thought first — and "they are the fashioners, the inhabitants of plantations, with the King in His work [hayotzrim yoshvay neta'im im melech b'malachto]" [I Chronicles 4:23] — for with them the Holy One, blessed be He, took counsel and created the world — as explained within. And this is what one says in the Minchah of Shabbos: "You are One and Your Name is One" [Atah Echad v'Shimcha Echad] — for this is the aspect of the glorification with which Israel glorifies together with Him, blessed be He — and they say: "Hashem is One" — the aspect of: "You have made Me a singular unit in the world [atem asituni chavtivah achas ba'olam]." "And who is like Your people Israel — a unique nation in the land" — for this is the aspect of the tefillin of G-d, blessed be He — as our Sages of blessed memory taught — for this is the aspect of the glorification with which G-d, blessed be He, glorifies Himself with Israel — and this is a great glory, and so on — "to Your people You gave it" — and this is the aspect of: "it is a sign between Me and the children of Israel forever" [Exodus 31:17] — the aspect of the sign [os] of tefillin. But a non-Jew who observes Shabbos is liable to death — for since he has no share whatsoever in the glorification of G-d, blessed be He — on the contrary, [they diminish it] —— as is known — therefore he has no share and it is forbidden for him to intermingle at all with the holiness of Shabbos — as it is written: "and You, Hashem our G-d, did not give it to the nations of the lands," and so on — [וכו'] "for to Your people Israel You gave it with love," and so on — [וכו'] and likewise: "for with them He desired to place before Him — we shall serve with awe and dread," and so on — [וכו'] for through the revelation of the glorification, the yirah is revealed — and likewise through the fact that through this the desires and love that G-d, blessed be He, has for the Creation are revealed — through this the love and desire for them to love G-d, blessed be He, and glorify Him is revealed — for this is the aspect of: "Therefore all His creations will glorify and bless G-d," and so on — [וכו'] "Who grants rest to His people Israel in His holiness," and so on — [וכו'] and this: "Your Name, Hashem our G-d, shall be sanctified, and Your memory, our King, shall be glorified in the heavens above and upon the earth below" [from the Shabbos liturgy] — for then the glorification is revealed above and below — even to those who hate Him — and upon all the created beings — and all of this through the holiness of Shabbos, as mentioned above. And this is the aspect of: "and Your holy Shabbos with love and with will You granted us as an inheritance" [v'Shabbes kadshecha b'ahavah u'veratzon hinchaltanu] — for on Shabbos the love and the will are also revealed. And this is what is explained in the Tikunim, Tikkun Vav, and likewise in other places — that zachor [remember] and shamor [observe] are the aspects of dechilu [fear] and rechimi [love] — that is, as mentioned above. And perhaps this is likewise the secret of Shabbos night and Shabbos day — for the night is the aspect of yirah — the aspect of "fear of the night [mipachad lailah]" [Song of Songs 3:8] — and the day is the aspect of Chesed [Lovingkindness] and love — as it is written: "By day Hashem commands His kindness [yomam yetzaveh Hashem chasdo]" [Psalms 42:9] — as explained elsewhere. And just as in the general [pattern of] Creation — first darkness and then light [b'reishis chashicha v'hadar nehura] — so too yirah precedes ahavah — the aspect of: "the beginning of wisdom is the fear of Hashem [reishis chochmah yiras Hashem]" [Psalms 111:10] — as explained in the teaching BaChatzotzros, Siman 5, and as understood likewise in this very teaching within — that first yirah is revealed and afterwards, through this itself, ahavah is revealed. And perhaps this is the aspect of what our Sages of blessed memory taught: "What is the reason goats go at the head and afterwards sheep?" Goats are the aspect of yirah — the aspect of oz [strength/fierceness] — as explained within. And sheep [imaray] are the aspect of ahavah — as it is written: "I have loved you [ahavti eschem] — says Hashem" [Malachi 1:2] — and it is written: "You have distinguished Hashem today [es Hashem he'amarta hayom]," and so on — [וכו'] [Deuteronomy 26:17] — and [this] restores [the world] to its original creation: first darkness and then light — that is, as mentioned above.

Also, the holiness of Shabbos is the aspect of the perfection of intellect and understanding [da'as v'seichel] — as mentioned above many times — and then all the husks are subdued and nullified — which are the aspect of foolishness [kehsilos] — as brought in the holy Zohar — for the essential source of their sustenance comes from the aspect of the blemish of the altar [p'gam hamizbe'ach] — that is, from the blemish of eating [p'gam ha'achilah]. But the eating of Shabbos is entirely holy — and the external forces — which are the aspect of foolishness — have no sustenance from there whatsoever. And as explained in the writings of the holy Ari z"l — on the contrary, through the eating of Shabbos the intellect is magnified and exalted — for this is the aspect of: "then you will delight in Hashem" — as understood from the writings of the holy Ari z"l in the secret of the Shabbos meals. Also, Shabbos is the aspect of the perfection of the altar — and this is why Yaakov's matter is juxtaposed: "And he encamped at the face of the city" — and our Sages expounded: he kept Shabbos and established the boundaries — "and he acquired the plot of the field," and so on — [וכו'] "and he erected there an altar," and so on — [וכו'] [Genesis 33:18–20]. And this is what the prophet reproached them [Ezekiel 22:8]: "My holy things you have despised [kodshay vizis]" — Rashi explained: "and not as I said to you — for your willingness shall you slaughter" — "and My Shabbosim you have desecrated." And likewise [Ezekiel 23:38]: "They defiled My sanctuary on that day, and My Shabbosim they desecrated" (see Rashi there). And this is what is stated [Ezekiel 44:24]: "And My statutes at all My appointed times they shall observe" — and the commentators explained: regarding the words of the offerings — which is the aspect of the rectification of the altar — "and My Shabbosim they shall sanctify." And the perfection of the altar comes through converts — as explained within — and this is why it is juxtaposed [Isaiah 56:6–7]: "And the strangers who attach themselves to Hashem," and so on — [וכו'] "all who guard the Shabbos," and so on — [וכו'] "and I will bring them to My holy mountain," and so on — [וכו'] "their burnt-offerings and their sacrifices shall be for a pleasing aroma on My altar," and so on. [וכו'] And this is what is stated in connection with the observance of Shabbos: "you and your sons," and so on — [וכו'] "and your stranger who is within your gates" [Exodus 20:10] — and likewise: "and your maidservant's son and the stranger shall be refreshed [vayinafash]" [Exodus 23:12]. And likewise in the portion of offerings and the altar, the matter of the stranger [ger] is also mentioned many times in the Torah. And converts are made through the aspect of: "wealth adds many friends [hon yosif rei'im rabim]" [Proverbs 19:4] — that is, through the charity that one gives to the Torah scholar — who is comprised of many souls of Israel — through which a pleasant and clear air is made, and so on — as explained within. And this is the aspect of the virtue of the charity of Shabbos — and likewise the expenditure that one lavishes on the honor and delight of Shabbos is also the aspect of the charity of Shabbos — as understood from the holy Zohar [Shemos, folio 255] on the verse: "and He shall bestow him [wealth] from his labor [v'hu yalunenu b'amalo]" — the aspect of: "one who lends to the poor lends to Hashem," and so on — [וכו'] see there — and as mentioned above. And Shabbos is the aspect of the Torah scholar who is comprised of many souls of Israel — for Shabbos is the aspect of the World of Souls — the aspect of: "for in it He rested and was refreshed [ki vo shavas vayinafash]" — and from the holiness of Shabbos, an additional soul is drawn to every person of Israel — and through this the aspect of a pleasant and clear air is made. For then all the other sides that confuse the air of the world are subdued and nullified — through the aspect of the ruach se'arah [stormy wind] which is from the aspect of the impure husks — but on Shabbos they enter the cavity of the great deep [nukva d'tehoma rabbah] — as explained in the holy Zohar. And then the air of the world is clear and restful — the aspect of: "and He rested [vayanach] on the seventh day" — and it is almost visibly evident to every person — the clarity of the air of the world on Shabbos — especially to those of lofty standing — as understood from the holy Zohar and the writings of the holy Ari z"l. And then all aspects of anger, hatred, and strife are nullified — only love and peace in the world — the aspect of Shabbos Shalom — for all of this is the aspect of the pleasant and clear air. And then the speech is holy — for it is the aspect of the speech of Shabbos — the aspect of speech of emunah [faith].

For Shabbos is the source of emunah — as is well-known — and all of Israel then speak words of emunah and testify to His blessed Oneness — in the portion of Vayechulu and in all the prayers, songs, and praises of the holy Shabbos. And even the Shabbos meals are called "se'udasa d'mehaimnusa sheleimata [the meal of complete faith]." And also during the meal one speaks many words of emunah and sings zemiros and engages in words of Torah. Also, Shabbos itself, as it were, speaks words of emunah — the aspect of: "and the seventh day praises and says: 'A psalm, a song for the day of Shabbos'," and so on — [וכו'] as our Sages of blessed memory likewise taught. And these holy words go and are engraved in the air — for the air of the world is clear and restful then, as mentioned above. And through this, even the good that is suppressed among the nations — heaven forfend — recalls its quality and the root of its holiness — and longs and yearns greatly to return to its root — and through this, converts are made — as explained within. And this is what is visibly evident — the great yearning and longing for holiness and the thoughts of repentance that come to every person of Israel on the holy Shabbos. But sometimes the evil strengthens so greatly that it conceals the good suppressed within them — and brings it into the innermost recesses of their thought — and then the good comes out in their offspring and converts are made through this, and so on — as explained within. And this is the aspect of the sacred marital union of Shabbos — for then, even if the good within him has been suppressed, heaven forfend, to such a degree that it was hidden within the innermost of his thought — through the holiness of Shabbos the good will recall the quality of its holiness in its root — and will strengthen to emerge and to clothe itself at the time of his union within the offspring of his children — and through this his children will be Tzadikim and Torah scholars. And this is why it is juxtaposed [Isaiah 56:4–5]: "For so says Hashem to the sarisim who observe My Shabbosim," and so on — [וכו'] and the holy Zohar explained: "these are they who mortify themselves [d'mesarsin garmayhon] during the six weekdays and wait for their union from Shabbos to Shabbos" — and then: "and the strangers who attach themselves," and so on — [וכו'] for through the marital union of Shabbos, the aspects of penitents and converts are drawn — and through this the altar is perfected — the aspect of: "their burnt-offerings and their sacrifices shall be for a pleasing aroma on My altar," and so on — [וכו'] as mentioned above. And there is yet more to explain here also according to its plain meaning — the matter of: "And let not the stranger who has attached himself to Hashem say: 'Hashem shall surely separate me from His people' — and let not the saris say: 'Behold I am a dry tree'" [Isaiah 56:3] — "for so says Hashem to the sarisim," and so on. [וכו'] For even though it is explained in the holy Zohar that through the union of Avraham and Sarah before they gave birth to Yitzchak — from this the soul of converts was made and drawn — nevertheless, since the essential glorification of G-d, blessed be He, is specifically from the souls of Israel — therefore the saris will say he is a dry tree — since he did not merit to beget through his union actual children of Israel — but rather, through his union, the soul of converts was drawn — who are not from the children of Israel. And this is also: "And let not the stranger say: 'Hashem shall surely separate me from His people'" — and so on — [וכו'] "for so says Hashem to the sarisim who observe My Shabbosim," and so on — [וכו'] "and the strangers who attach themselves to Hashem," and so on — [וכו'] "all who guard the Shabbos from desecrating it," and so on — [וכו'] for through the holiness of Shabbos everything is rectified. For then the good of Nogah ascends and is encompassed within holiness — through which penitents and converts are made — and the good within them is the aspect of actual portions of the souls of Israel. And also because through the converts the blemish of the altar is repaired — and the foolishness is subdued — and the intellect is magnified — and this is also good for the souls of Israel — for through this the light of the Tzadik who reveals the glorification of Israel is revealed even more — through which yirah and ahavah are revealed — as mentioned above. And this is the aspect of: "who observe My Shabbosim" — the aspect of ahavah and yirah — which are the aspect of the two Shabbosim — the aspect of Shabbas d'maalay shabbata [Shabbos of Friday evening] and Shabbas d'yoma [the Shabbos of the day] — as mentioned above. And likewise: "and the strangers who attach themselves to Hashem to serve Him — to love the Name of Hashem" — the aspect of ahavah — "to be His servants" — the aspect of yirah — as it is written: "and if I am a Master — where is My awe [ayeh morai]?" [Malachi 1:6] And this: "all who guard the Shabbos from desecrating it" — for everything is encompassed within the holiness of Shabbos, as mentioned above. And this is what our Sages taught: "Whoever guards the Shabbos in accordance with its law — even one who worshipped idolatry as in the generation of Enosh — he is forgiven" — for the essential sustenance of idolatry comes from the blemish of the altar — and through the holiness of Shabbos the altar is perfected — as mentioned above. And because the good [souls] — which are portions of the souls of Israel — together with the converts — are in the aspect of fish [dagim] — as explained within — therefore it is a mitzvah on Shabbos to eat fish — as the teaching of our Sages of blessed memory [Tractate Shabbos 118b] — and see the Shulchan Aruch of the Rav z"l, Laws of Shabbos, Siman 242.

And this: "If you return from Shabbos your foot" — that is, through the holiness of Shabbos, the good that was suppressed among the nations — in the aspect of: "her legs descend to death" — will ascend to holiness. And this: "from pursuing your affairs on My holy day" — because the good recalls then its quality — therefore it is not engrossed in its own affairs — only in the affairs of Heaven — for the love that G-d, blessed be He, has for the souls of Israel has been awakened within it — and therefore it too desires only to do His blessed will. And it also alludes to the sacred marital union of Shabbos — as mentioned above in Siman 11 — and this is the aspect of: "to the sarisim who observe My Shabbosim — and they chose that which I desired — this is the union of the Matronisa [zivuga d'Matronisa]" — as explained in Zohar Yisro, folio 89. And this: "and you shall call the Shabbos a delight — the holy one of Hashem, honored" — that is, he will merit that the light of the holy Shabbos — which is the aspect of the light of the Tzadik — should illuminate to him — as they said to Rabbi Shimon bar Yochai: "You are Shabbos," and so on. [וכו'] And as explained in Zohar Nasso, folio 145: "V'koras laShabbos oneg v'liKdosh Hashem mechubbad — who is the holy one of Hashem? This is Rabbi Shimon bar Yochai," and so on. [וכו'] And this: "and honor it" — and our Sages expounded: to change the Shabbos garments — that is, to strip off the garments of weekday gloom [levushay d'kadruniusa d'chol] — which are the aspect of: "the heavens clothed themselves in gloom," and so on — [וכו'] which darken the light of ahavah and yirah by darkening the light of the Tzadik, heaven forfend — but on Shabbos one strips off these garments and dons garments that shine. And therefore in the general [understanding of] "and honor it" is likewise the Shabbos candle — as it is written: "therefore in the lights [b'me'orim] honor Hashem" [Isaiah 24:15] — and as our Sages expounded — that is, the light of the Tzadik shines then — through which the light of ahavah and yirah is revealed — which are the aspects of zachor and shamor — corresponding to which two candles are lit for Shabbos. And this: "from pursuing your own ways" — that is, he should not walk in his own ways — only in the ways of Heaven — which are the aspects of charity and kindness — as it is written: "and they shall guard the way of Hashem — to do charity and justice" [Genesis 18:19] — and it is written: "and to walk in His ways" [Deuteronomy 28:9] — and Rashi explained: "just as He is compassionate — so too shall you be compassionate; just as He performs acts of kindness," and so on. [וכו'] And this: "from pursuing your ways" — mei'asos — specifically [davka] — the aspect of: "and the work of righteousness [u'ma'aseh hatzedakah] shall be peace" [Isaiah 32:17] — as explained within — and therefore our Sages of blessed memory taught: "v'daber davar" and so on — [וכו'] "but one may pledge charity on Shabbos [aval poskin tzedakah b'Shabbos]" — that is, as mentioned above. And this: "from pursuing your affairs and speaking words" — that he should not speak of weekday matters — only of the matters of Shabbos — which are the aspects of words of emunah that go and are heard throughout all the world — through the clear and pure air made through charity — and then the words are called "words" [devarim] — for this is the aspect of: "v'daber davar." Contrary to this — if the words are not heard — then they are not words at all — as explained below in Siman 29 within. "Then you will delight in Hashem" — that is, he will merit to subdue the foolishness — which is the very opposite of sacred delight — as it is written [Proverbs 19:10]: "delight is not fitting for a fool [lo na'avah li'chesil ta'anog]" — and he will merit that through his eating on Shabbos — which is the oneg Shabbos — the intellect will be magnified and exalted. And through this the light of the Tzadik shines to him — who reveals the glorification that G-d, blessed be He, takes pride in with Israel — and then he too will delight in Hashem with great delight — the aspect of "love with delights [ahavah b'sa'anugim]." Also, the Tzadik is in the aspect of "above Hashem [al Hashem]" — the aspect of: "who rules over Me? — a Tzadik" [mi moshel bi — tzadik] — as explained elsewhere. "And I will cause you to ride upon the heights of the earth" — they are the aspect of the Patriarchs — who are the everlasting arms — as explained elsewhere — and the Patriarchs — that is, Avraham and Yitzchak — are the aspects of ahavah and yirah — as is well-known. "And I will feed you with the heritage of Yaakov your father" — this is the aspect of the revelation of the glorification that is revealed and shines on the holy Shabbos — which is the aspect of Yaakov — who is Tiferes Yisrael [the beauty/glory of Israel]. And only through him and his holy descendants does G-d, blessed be He, take pride — the aspect of: "Israel, through whom I am glorified [Yisrael asher becha espaar]." And he is the aspect of the root of all Creation — as the teaching of our Sages of blessed memory: "My world, my world — who created you? Yaakov created you" — that is, as mentioned above. And therefore Yaakov was the first about whom the keeping of Shabbos is stated — and he merited an inheritance without limits — for this glorification has no limits whatsoever — for it is in its general scope, in its particular scope, and in its minutest particulars. For sometimes the most lowly of Israel performs some small movement of holiness — and G-d, blessed be He, takes great pride even from this — as explained within. And see Zohar Chadash, Bereishis — where it is likewise explained that even the single good point that exists even in the wicked also sparkles and shines through the holiness of Shabbos.

Shabbos is the aspect of the Tzadik who reveals yirah [awe] and ahavah [love] — for Shabbos is one aspect with the Tzadik — as brought in the holy Zohar — and as mentioned above many times — and through it [Shabbos] the yirah and ahavah shine — for this is the aspect of "yara Shabbos" [one who fears Shabbos] — and it is "a rest of love and generosity [menuchas ahavah v'nedavah]" — as mentioned above many times. For on the holy Shabbos it is the aspect of the revelation of all the desires [ratzonos] that G-d, blessed be He, had for the entire Creation — in its general scope and in its particulars — for this is the aspect of: "And G-d completed [vayechal Elokim] on the seventh day His work that He had done" [Genesis 2:2] — and likewise: "The heavens and the earth were completed [vayechulu hashomayim v'ha'aretz]" [Genesis 2:1] — and the Zohar Chadash, Parashas Bereishis explained from the language of: "my soul yearned [kalsah nafshi]" [Psalms 119:81] — that this is the matter of desire and longing — "a day upon which the desire of the Holy One, blessed be He, for the creation of heaven and earth was yearned for [yom d'isnakfan kamay Kub"H beriyat shomayim v'aretz]."

Shabbos = Tzadik who reveals yirah and ahavah: Shabbos = "yara Shabbos" + "menuchas ahavah v'nedavah." On Shabbos all of G-d's desires for Creation are revealed: "vayechal" = "kalsah nafshi" = desire and longing. Shabbos = tefillin of G-d: Shabbos is one aspect with tefillin; no tefillin worn on Shabbos. Zohar Vayakhel 209: completing the glory of Shabbos → G-d calls out "Israel, through whom I am glorified." "Tiferes — He garbed Himself for the day of rest." Pikuach nefesh overrides Shabbos = proof of how precious each soul is. Shabbos Minchah — "Atah Echad": "You are One and Your Name is One" = Israel glorifies G-d = "You have made Me a singular unit." G-d's tefillin = "who is like Your people Israel." Non-Jew who keeps Shabbos = liable to death.

Goats before sheep = yirah before ahavah: Night = yirah; day = ahavah. "B'reishis chashicha v'hadar nehura" — in Creation and in spiritual order. Tikunim: zachor/shamor = dechilu/rechimi. Eating on Shabbos elevates intellect: The husks (foolishness) draw sustenance from the blemish of the altar (eating). Shabbos eating is entirely holy — the intellect grows. Yaakov erected an altar after keeping Shabbos at Shechem. Ezekiel: desecrating Shabbos = defiling the altar. Converts / clear air / fish on Shabbos: Charity to the Torah scholar → clear air → converts. Shabbos = Torah scholar comprising many souls → neshamah yeseirah to every Jew → clear air. The Sitra Achra (ruach se'arah) enters the cavity of the deep — the air of the world is visibly clearer on Shabbos. Marital union / sarisim / fish: The good suppressed among nations recalls its holiness on Shabbos → converts. Even if suppressed deeply, at the moment of marital union it comes out in offspring as Tzadikim. The sarisim who wait from Shabbos to Shabbos → penitents and converts → altar perfected. Converts = portions of souls of Israel = fish. Mitzvah to eat fish on Shabbos (Shabbos 118b).

Two candles = zachor/shamor = ahavah/yirah: "Kabdayhu b'me'orim" = the Shabbos candle = light of the Tzadik who reveals the glorification. The garments of weekday gloom are stripped; shining garments are worn. One may pledge charity on Shabbos. Words of emunah are engraved in the clear air and reach the suppressed good among the nations. "Delight in Hashem" = subdue foolishness through Shabbos eating → intellect magnified. Isaiah 58: "Your foot" = the good suppressed among nations rises; "your affairs" = awakened love for G-d's will; "ways" = walks in ways of Heaven (charity/kindness); "delight in Hashem" = subdue foolishness → intellect; "heights of the earth" = Patriarchs = Avraham/Yitzchak = ahavah/yirah; "heritage of Yaakov" = the glorification = Tiferes Yisrael = inheritance without limits = even the lowly one's smallest movement of holiness. Siman 18 — סימן יח Rebbi Yonasan Mishtai — "Rabbi Yonasan would relate…" [Likutay Moharan I, Siman 18] Shabbos is the aspect of the ultimate purpose [tachlis] of the entire Creation — the aspect of the ultimate purpose of heaven and earth. And it is the aspect of: "end of deed, [yet] in thought, first [sof ma'aseh b'machshavah techilah]" — as one recites in the Shabbos hymn: "Come, let us go toward the Shabbos [likras Shabbos lechu v'neilchah]" [L'chah Dodi] — for Shabbos is the aspect of a foretaste of the World to Come — which is the aspect of the ultimate purpose — which is the delight [sha'ashu'a] of the World to Come. Also, Shabbos is the aspect of the breaking of anger through mercy [haforas haka'as b'rachmanus] — and therefore on the holy Shabbos one must be especially careful about anger — for this is the aspect of: "You shall not kindle fire in any of your dwellings" [Exodus 35:3] — as explained in the holy Zohar and in the other holy books. And then all forms of burning anger [charon af] are sweetened — heaven forfend. And this is the aspect of: "On the day Hashem gives you rest from your sorrow and from your agitation [me'atzevcha u'meirugzecha]" [Isaiah 14:3] — the aspect of: "in anger, You will remember mercy [b'rogez rachem tizkor]" [Habakkuk 3:2] — the aspect of the great mercies that are awakened on Shabbos — as explained in the holy Zohar — for Shabbos is the source of holy emunah and the nullification of all idolatry and false beliefs — through which burning anger, rage, and anger come, heaven forfend. And through the breaking of the anger through mercy — through this the humble ones who make themselves like the remnants [ha'anavim ha'osim atzmam k'shira'yim] are also crowned with the crown of mercy and receive honor and authority against their will. And this is likewise encompassed within the holiness of Shabbos — for Shabbos itself is the aspect of humility and of making oneself like the remnants — as mentioned above many times — and yet it is the aspect of Malchus and in it is the essential honor and authority — for this is the aspect of the honor of Shabbos.

And then the aspect of the hiding of the face [hester panim] is nullified — on the contrary, then flows the aspect of the illumination of the face — the aspect of: "v'anpaha nehirin b'nhiru ila'ah v'is'atarat l'tata [and her face shines with supernal radiance and she is crowned below]," and so on — [וכו'] — the aspect of the aforementioned crown.

Also, Shabbos is the aspect of Chochmah [Wisdom] — which is the root of Malchus [shoresh haMalchus] — for this is the aspect of: "Abba yissad berta [the Father founded the daughter]" — the aspect of: "Hashem founded the earth with wisdom [Hashem b'chochmah yossad aretz]" [Proverbs 3:19] — as is well-known. And this: "And you shall guard the Shabbos — for it is holy [ki kodesh hu]" [Exodus 31:14] — Kodesh [holy] is the aspect of Chochmah — the aspect of the faculties of Abba [mochin d'Abba] — as is well-known and as explained in the writings of the holy Ari z"l. And it is the aspect of love of Torah scholars [ahavas hachachamim] — the aspect of "a rest of love and generosity" — the aspect of "love with delights" — the aspect of delight of Shabbos with love and joy. And this: "for it is a sign between Me and between you [ki os hi bainai u'vainechem]" — the initial letters spell אהב"ו [ahavu — love] — as brought. And this is the aspect of what is explained in the Tikunim, Tikkun 36 — that on the holy Shabbos the essential service is in the aspect of ahavah [love]. And therefore the essential drawing close to the Tzadikim is that one comes to them for Shabbos — for Shabbos is the aspect of love of the Torah scholars, as mentioned above. Also, because Shabbos is especially propitious [mesuggal] for them to receive the crown of leadership, as mentioned above — and therefore whoever delights in the Shabbos is saved from the subjugation of kingdoms — for Shabbos — which is the aspect of holy emunah — strengthens the Malchus d'Kedushah so that no stranger who is unworthy of it should take it — and subdues the aspect of the Malchus d'Sitra Achra. And therefore a non-Jew who keeps Shabbos is liable to death — for it is forbidden for him to touch at all the aspect of the Malchus d'Kedushah which is the aspect of Shabbos. Also, the holiness of Shabbos is the aspect of the perfection of the letters of words of emunah — for this is the aspect of the wife of Rabbi Chanina ben Dosa — whose quality was emunah — the aspect of: "and Chanina my son — a kav of carobs suffices him" — as explained within — and this: "a kav of carobs — from Erev Shabbos to Erev Shabbos [mikrav shabbos l'Erev Shabbos]" — specifically [davka] — for the perfection of emunah is drawn through the holiness of Shabbos. And this: "Eshet [woman/wife]" — the initial letters spell: א'בנים ש'לימות ת'בנה ["of whole stones shall you build"] [Deuteronomy 27:6] — the aspect of the perfection of the letters — as explained within. Also: "Eshet" — the initial letters spell: א'ת ש'בתותי ת'שמרו ["My Shabbosim shall you observe"] — as brought — for the essential perfection of the letters through emunah is on the holy Shabbos — for this is the aspect of: "v'daber davar [and speaking words]" — stated regarding Shabbos — and the perfection of the letters is the aspect of י · Yud — which is the aspect of the World to Come — which is the ultimate purpose of all created beings — as explained within.

And this is the aspect of the holiness of Shabbos — which is the aspect of the ultimate purpose — the aspect of the World to Come — as mentioned above — and it is the aspect of the letter י · Yud — as brought in the Tikunim, Tikkun 21: "Those who guard the sign of the Yud which is Shabbos within its boundaries [inon d'natrin os Yud d'ihi Shabbas b'techumeihi]," and so on — [וכו'] and likewise in other places. And therefore the portion of tzitzis and techeiles [the blue thread] is juxtaposed to the matter of Shabbos — in the portion of the mekoshesh — for Shabbos is the aspect of the tachlis [ultimate purpose] — which is the aspect of techeiles [the blue] — as explained within — and techeiles is the aspect of the joining of black and white — that is, it joins all the matter of this world — which is the aspect of the six weekdays of action — wh

ich are the aspect of black — the aspect of: "I am dark [shechorah ani] in the weekdays" — as our Sages of blessed memory taught — to the holiness of Shabbos — which is the aspect of the World to Come — the aspect of the supernal whiteness (which is the aspect of the reason why on Shabbos one must wear white garments). And on the contrary — it transforms the matter from its beginning to its end — the aspect of: "Who is wise? — One who foresees what will be born [izahu chacham — haro'eh es hanolad]" — the aspect of: "end of deed, in thought first" — for this is the aspect of the holiness of Shabbos — which is the end of the days of the week — and one must remember it from the first day of the week — and prepare oneself throughout all the days of the week to receive the holiness of Shabbos — in the aspect of: "one who labored on Erev Shabbos will eat on Shabbos [mi she'tarach b'Erev Shabbos yochal b'Shabbos]." And this: "If you return from Shabbos your foot," and so on — [וכו'] "and honor it from pursuing your own ways" — that is, if one merits the guarding of Shabbos in its perfect fullness — which alludes to the fact that

one must bind one's thought only to the ultimate purpose — and all of one's walking and pleasures and all of one's affairs — everything must be bound to the ultimate purpose — and one must withhold oneself from anything that is, heaven forfend, the opposite of His blessed will — which is the opposite of the ultimate purpose. And this: "and honor it from pursuing your own ways" — that he should not walk in his own ways — only fulfilling: "in all your ways know Him [b'chol derachecha da'ayhu]" [Proverbs 3:6] — as explained within. And this: "from pursuing your affairs and speaking words [v'daber davar]" — that in all his affairs and matters he should focus only on the perfection of the letters of speech that exist in every thing — for this is the aspect of the ultimate purpose — and through this he binds himself in all his affairs only to the ultimate purpose — in the aspect of: "in all your ways know Him" — as explained within — and all of this is alluded to in the matter of the guarding of Shabbos in plain meaning: in action and in speech — as our Sages of blessed memory taught. "Then you will delight in Hashem" — that is, he will merit to perceive in his thought the ultimate purpose — which is the aspect of the delight [sha'ashu'a] of the World to Come — the aspect of Eden — the aspect of: "No eye has seen," and so on — [וכו'] — which is the essential aspect of the delight in Hashem — as is well-known. "And I will cause you to ride upon the heights of the earth" — that is, he will merit the Malchus d'Kedushah — for through the perfection of the letters in Malchus — the Tzadikim attain the ultimate purpose — as explained within. And this: "And I will feed you with the heritage of Yaakov your father" — that is, through the aspect of Malchus he will attain the aspect of the World to Come — which is the heritage of Yaakov — who took for his portion the World to Come — as our Sages of blessed memory taught. And also all of his affairs of this world — since they are bound and cleaved to the ultimate purpose — are therefore likewise the aspect of the World to Come. And therefore they are the aspect of an inheritance without limits — for all matters of this world are in the aspect of limits and boundaries — but the matter of the ultimate purpose is completely above the limit and the boundary.

And because of this itself it is so very difficult to bring the matter of this ultimate purpose — which is without limit — to the thoughts of human beings — which are within the aspect of limit — and therefore it is stated of it: "No eye has seen," and so on — [וכו'] but the Tzadikim who are the aspect of Yaakov merit the attainment of the aforementioned ultimate purpose — which is the aspect of the heritage of Yaakov. And therefore Yaakov merited this through the guarding of Shabbos — as our Sages expounded: "vayichan pnay ha'ir [and he encamped at the face of the city]" — that he established the boundaries, and so on — [וכו'] that is: "d'natar os Yud d'ihi Shabbas b'techumeihi [he guarded the sign of the Yud which is Shabbos within its boundaries]" — that is, he bound his thought in every matter only to the ultimate purpose — which is the aspect of the Yud — the aspect of the Shabbos boundary [techum Shabbos]. And this is likewise the aspect of: "If you return from Shabbos your foot" — as our Sages of blessed memory expounded in Pirkei deRabbi Eliezer: that even if one foot went outside the boundary — he shall return it immediately into the boundary of holiness — which is the Shabbos boundary — that is, he should guard his thought with the best and most excellent guarding — that it should be bound only to the ultimate purpose — which is the Shabbos boundary — in the aspect of: "in all your ways know Him" — as mentioned above. And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — that is, he will merit the attainment of this ultimate purpose through the perfection of the letters in Malchus — which is the aspect of Malchus peh — the aspect of: "for the mouth of Hashem has spoken." Also, Yaakov is the aspect of the quality of mercy — as is well-known — for this is the aspect of the Tzadikim being crowned with the crown of mercy — through which they accept upon themselves the kingdom and the leadership — and through this they attain the ultimate purpose. And this is the aspect of: "and you shall call the Shabbos a delight [oneg]" — the initial letters: ע'דן נ'הר ג'ן [Eden, Nahar, Gan] — as explained in the holy Zohar.

Eden is the aspect of the ultimate purpose — of which it is stated: "No eye has seen," and so on — [וכו'] — as our Sages of blessed memory taught. Nahar [the River] is the aspect of the quality of Yaakov — as is well-known — for this is the aspect of the crown of mercy. Gan [the Garden] is the aspect of Malchus — as is well-known. And this: "How goodly are your tents, O Yaakov — your dwelling places, O Israel — like streams they spread out, like gardens by the river [k'ganos alay nahar]" [Numbers 24:5–6] — the aspect of Gan [garden] and Nahar [river] mentioned above. "Like aloes planted by Hashem" — Rashi explained: in Gan Eden — the aspect of Gan and Eden mentioned above. "Like cedars by the waters" — see Zohar Vayikra, folio 16: "Like a cedar in Lebanon he shall grow tall — what is cedar? This is the Holy One, blessed be He, Who sits upon the throne of Yaakov the Complete — in Lebanon He grows tall — in Lebanon certainly — and this is the supernal Eden — of which it is written: 'No eye has seen,' and so on — and this cedar in that supernal place grows tall — and the cedar grows only when the waters are flowing — as it is stated: 'like cedars by the waters' — so the cedar of Lebanon grows tall — from there a spring and a river of water goes out to give drink," and so on. [וכו']

Shabbos is the aspect of the ultimate purpose [tachlis] of the entire Creation — the aspect of the ultimate purpose of heaven and earth. And it is the aspect of: "end of deed, [yet] in thought, first [sof ma'aseh b'machshavah techilah]" — as one recites in the Shabbos hymn: "Come, let us go toward the Shabbos [likras Shabbos lechu v'neilchah]" [L'chah Dodi] — for Shabbos is the aspect of a foretaste of the World to Come — which is the aspect of the ultimate purpose — which is the delight [sha'ashu'a] of the World to Come. Also, Shabbos is the aspect of the breaking of anger through mercy [haforas haka'as b'rachmanus] — and therefore on the holy Shabbos one must be especially careful about anger — for this is the aspect of: "You shall not kindle fire in any of your dwellings" [Exodus 35:3] — as explained in the holy Zohar and in the other holy books. And then all forms of burning anger [charon af] are sweetened — heaven forfend. And this is the aspect of: "On the day Hashem gives you rest from your sorrow and from your agitation [me'atzevcha u'meirugzecha]" [Isaiah 14:3] — the aspect of: "in anger, You will remember mercy [b'rogez rachem tizkor]" [Habakkuk 3:2] — the aspect of the great mercies that are awakened on Shabbos — as explained in the holy Zohar — for Shabbos is the source of holy emunah and the nullification of all idolatry and false beliefs — through which burning anger, rage, and anger come, heaven forfend. And through the breaking of the anger through mercy — through this the humble ones who make themselves like the remnants [ha'anavim ha'osim atzmam k'shira'yim] are also crowned with the crown of mercy and receive honor and authority against their will. And this is likewise encompassed within the holiness of Shabbos — for Shabbos itself is the aspect of humility and of making oneself like the remnants — as mentioned above many times — and yet it is the aspect of Malchus and in it is the essential honor and authority — for this is the aspect of the honor of Shabbos. And then the aspect of the hiding of the face [hester panim] is nullified — on the contrary, then flows the aspect of the illumination of the face — the aspect of: "v'anpaha nehirin b'nhiru ila'ah v'is'atarat l'tata [and her face shines with supernal radiance and she is crowned below]," and so on — [וכו'] — the aspect of the aforementioned crown.

Shabbos = tachlis (ultimate purpose): "Sof ma'aseh b'machshavah techilah." Shabbos = foretaste of World to Come = the sha'ashu'a (delight) of the World to Come. "Likras Shabbos lechu v'neilchah." Shabbos = breaking anger with mercy: "Lo tavaru aish" = don't kindle anger. "B'rogez rachem tizkor." Humble ones making themselves like remnants are crowned with the crown of mercy. Shabbos = humility and yet = Malchus/honor. Hester panim nullified → face shines: "anpaha nehirin." Shabbos = Chochmah = root of Malchus: "Abba yissad berta." "Ki kodesh hu" = Chochmah = mochin d'Abba. Shabbos = love of Torah scholars. Tikkun 36: on Shabbos the service is primarily in ahavah. Come to Tzadikim for Shabbos. Shabbos = perfection of the letters / Eshet acrostic: Wife of R. Chanina ben Dosa (emunah) = "kav of carobs from Erev Shabbos to Erev Shabbos." "Eshet" = (1) "Avainim shelemos tivneh" (whole stones = perfect letters); (2) "Es Shabsosai Tishomru." The letters = Yud = World to Come = tachlis. Shabbos = Yud = tachlis = tacheles: Tikunim 21: "those who guard the os Yud which is Shabbos within its boundaries." Techeiles = tachlis = joins black (weekdays) and white (Shabbos/World to Come). "Who is wise? — one who foresees what will be born" = sof ma'aseh b'machshavah techilah = Shabbos is the last day but must be remembered from the first. Yaakov's keeping of Shabbos: "D'natar os Yud d'ihi Shabbas b'techumeihi." Thought bound only to the tachlis = Shabbos boundary. Pirkei DeRabbi Eliezer: even one foot outside the boundary, return it immediately. Three Shabbos meals = Eden/Nahar/Gan = tachlis: Eden = ultimate purpose ("no eye has seen"); Nahar = Yaakov = quality of mercy = crown of mercy; Gan = Malchus. "K'ganos alay nahar" (Numbers 24) = Gan and Nahar. Rashi on "like aloes" = Gan Eden. Zohar Vayikra 16: the cedar grows only by the waters = the river going out from Eden. Siman 19 — סימן י"ט Tefillas Chavakuk — "The prayer of Chavakuk…" [Habakkuk 3:1] [Likutay Moharan I, Siman 19]

The essential perfection of the Holy Language [shleimus Lashon HaKodesh] is on the holy Shabbos — the aspect of: "v'daber davar [and speaking words]" — stated regarding Shabbos — for then is the essential time when all the languages of the nations — which are the aspect of the bonfire [medura] of the seventy stars — fall and are nullified through the flame of fire [shalhava d'asha] that descends on Erev Shabbos — as explained in the writings of the holy Ari z"l — and as explained below within in this teaching. And therefore then is the essential time of the sanctity of marital union — for then the evil that encompasses [them all] falls and is nullified — which is the conflagration of the bonfire of the lust for immorality — and then every person of Israel merits that some Ruach HaKodesh is drawn down upon him — as explained in the holy Zohar — and this Ruach HaKodesh is the aspect of the Holy Language — through which the foolish spirit [ruach shtus] of the lust for immorality is nullified — and one merits the holiness of marital union in its perfect fullness. Also, then is the essential illumination of the holy yirah — the aspect of "yara Shabbos" — as mentioned above many times — and through yirah, the essential making and rectification of the Holy Language — as explained within. And Yosef — who merited the guarding of the Bris and the perfection of the Holy Language — therefore he is in the aspect of the holy Shabbos — as explained in the holy Zohar — and therefore it is explained of him that he kept Shabbos — as it is written: "and slaughter the slaughter and prepare [vehavoch tevach v'hachen]" [Genesis 43:16] — and as our Sages expounded. And this is the aspect of the honor of Shabbos — the aspect of: "honor Hashem from your wealth [kabbed es Hashem mehonecha]" [Proverbs 3:9] — as explained within. And therefore many songs and psalms are multiplied in honor of Shabbos — and then is the essential time of the nullification of the impurity of the serpent and its subduing — as explained in the holy Zohar. And likewise the first Adam — who was caused to stumble by the serpent in the matter of the Tree of Knowledge — his essential rectification was through Shabbos — as our Sages of blessed memory taught that Shabbos protected him. And this is what our Sages of blessed memory taught: that when [the first Adam] encountered Kayin and learned of the power of teshuvah he opened and said: "A psalm, a song for the day of Shabbos" — that is, as mentioned above. And this: "it is good to give thanks to Hashem," and so on — [וכו'] — for all of this is the aspect of the perfection of the Holy Language. And then is the essential time when the good within the translation [targum] ascends to the Holy Language — for this is the aspect of the fact that the good within Nogah ascends and is encompassed within holiness then — as is well-known and as likewise explained within. And therefore even the sleep of Shabbos is holy — as explained in the holy books — for then the good within the Targum ascends — which is the aspect of tardaimah [deep sleep] — the aspect of sleep — as explained within. And this is likewise the aspect of the reading of the weekly portion — "shnayim Mikra v'echad Targum [twice scripture and once translation]" — as understood likewise within. And when the Holy Language is completed — through the fact that the good within the Targum ascends and is encompassed within it — through this the power of the letters of Creation [osiyos shel ma'aseh bereishis] that exist in every thing is awakened and magnified — and then all of one's eating and drinking and all of one's pleasures are only from the sparkling of the letters that exist in every thing — for this is the aspect of: "and his heart was glad [vayitav libo]" [Judges 19:6] — this is the blessings after the meal [Birchas HaMazon] — and through this his face also sparkles with this light, and so on — as explained within. And this is the aspect of the great holiness of the Shabbos meals and all the matter of oneg Shabbos — for since then is the aspect of the perfection of the Holy Language through the language of Targum — therefore then all the eating and drinking and all the pleasures are only from the sparkling of the letters of the Holy Language that exist in every thing — for this is the aspect of: "and his heart was glad — this is the blessings after the meal" — as explained within. And therefore Shabbos must also be mentioned in the blessings after the meal — and specifically in the blessing of the consolations of Zion [v'al nechemtas Tzion, davka] — and likewise in Retzei v'Hachlitzenu the consolations of Zion are mentioned — on account of: "for from Zion He shall sustain you [u'miTzion yis'adecha]" — as explained within — which alludes to this matter. And this is what our Sages of blessed memory taught — brought in Tosafos, tractate Brachos, folio 8, heading yashlim — that Rabbeinu HaKadosh [Rabbi Yehudah HaNasi] commanded his sons to complete the [reading of the] weekly portion before the Shabbos meal — specifically [davka] — for in the completing of the portion together with the congregation — "shnayim Mikra v'echad Targum" — the essential perfection of the Shabbos meal and eating depends — that it should be from the aspect of the sparkling of the letters, as mentioned above. And therefore one must eat on Shabbos with joy and with a glad heart — for this is the aspect of: "vayitav libo" — the aspect of: "a glad heart brightens the face [lev samei'ach yeitiv panim]" [Proverbs 15:13] — as explained within.

And this is the aspect of what our Sages of blessed memory taught: "He blessed them with the light of a person's face [b'or pnav shel adam]" — for then the face of each and every person of Israel shines with great radiance — and therefore: "panim b'fanim diber Hashem imachem [face to face Hashem spoke with you]" [Deuteronomy 5:4] — as explained within — was on Shabbos — for all agree that on Shabbos the Torah was given — as our Sages of blessed memory taught. And therefore the supernal union in the aspect of face to face [panim b'fanim] is on Shabbos — as is well-known. And therefore the essential time that is propitious for hearing Torah from the mouth of the Tzadik is on Shabbos — for then the speech of the Tzadik is even more in the aspect of the perfection of the Holy Language — and this is the aspect of: "Vayakhel Moshe [And Moshe assembled]" — which our Sages expounded: that it is a mitzvah to assemble congregations and expound words of Torah on Shabbos — that is, as mentioned above. And because this is the aspect of the commandment of circumcision [milah] — that is, to raise the good within the Targum to the Holy Language and to cause the evil within it to fall — and through this the evil of all the languages of the nations falls — and a new illumination and sparkling is brought to the Holy Language — which is the essential perfection of the holiness of Shabbos, as mentioned above — therefore milah overrides Shabbos — and: "Shabbos was not given except to those who fulfill the commandment of circumcision" — as our Sages of blessed memory taught. And therefore specifically milah in its time overrides Shabbos — but not when not in its proper time — for since it was possible to draw the rectification before Shabbos — therefore it is forbidden to desecrate Shabbos for it. Just as it is forbidden to desecrate Shabbos for the other labors — which are likewise in the aforementioned aspect — that they were created lacking in completion and a person must complete their final rectification — as explained within. And likewise the essential power to fulfill the commandment of circumcision is received through the holiness of Shabbos — as explained in the holy Zohar, Emor, folio 91. And this: "If you return from Shabbos your foot," and so on — [וכו'] that is, he shall guard himself from desecrating Shabbos. Also, regel [foot] is the aspect of speech [dibbur] and the aspect of yirah — as explained elsewhere. "And you shall call the Shabbos a delight" — for then the meal and the delight are in great holiness, as mentioned above. "The holy one of Hashem, honored" — specifically [davka] "the holy one of Hashem" — the aspect of: "wherever you find a fence around immorality, you find holiness [kol makom she'atah motzeh geder ervah atah motzeh kedushah]" — for this is the aspect of the rectification of the Bris that one merits through the perfection of the Holy Language — and this: "the holy one of Hashem, honored" — the aspect of: "honor Hashem from your wealth [kabbed es Hashem mehonecha]" — as explained within — for there is the essential honor.

Also: "If you return from Shabbos your foot" — alludes to the fact that on the holy Shabbos the holy legs ascend — from the aspect of: "her legs descend to death" — as mentioned above many times. That is — for during the weekdays the other languages of the nations also have some grip — to draw sustenance from the aspect of the Holy Language — through the language of Targum — for this is the aspect of: "and you shall bruise his heel [v'atah teshufenu akov]" [Genesis 3:15] — stated to the serpent — which draws sustenance from the legs of holiness — for this is the aspect of: "no [slander] upon his tongue [lo regel al leshono]" [Psalms 15:3]. But on Shabbos the holy legs ascend from there — and the evil of all the languages of the nations falls completely — and even the good within the language of Targum ascends and is encompassed within holiness — for this is the aspect of: "from pursuing your affairs on My holy day" — his own affairs — which are permitted matters — the aspect of Nogah — the aspect of Targum — as is well-known — he performs them only for the honor of Shabbos and not for himself. And he refrains from engaging in his own affairs in which there is no honor of Shabbos — and especially from affairs and labors that involve desecrating Shabbos — even though during the weekdays they are also permitted and optional — because the completion of the rectification of the affairs of the world must come only through a person [with free choice] — but on Shabbos it is forbidden to engage in them. For through the holiness of Shabbos itself, the evil falls completely — and the good within the Targum ascends and is encompassed within the holiness of the Holy Language — and this is the essential completion of the rectification of the world through the holiness of Shabbos specifically [davka] — for then one rests from all the labors. And this: "and you shall call the Shabbos a delight," and so on — [וכו'] as mentioned above. "And honor it from pursuing your own ways" — for speech is also called a derech [way/path] — as it is written: "and they bent their tongue like their bow [vayidrechu es leshona k'kashsam]" [Jeremiah 9:2] — and as our Sages of blessed memory taught. And likewise our Sages of blessed memory taught: "a woman is called a derech [way]" — that is, the speech of the Holy Language — which is the aspect of Chavah [Eve] — a woman — this is the aspect of the way of holiness — and corresponding to this is the aspect of "the way of the adulterous woman [derech ishah mena'efes]" [Proverbs 30:20] — as explained within. But on Shabbos the ways in which the Sitra Achra has a grip are nullified — and one walks only in the holy way. Also, derech [way] is the aspect of yirah — as it is written: "fortunate is every man who fears Hashem — who walks in His ways [ashray kol yire Hashem haholech bidrachav]" [Psalms 128:1]. And this: "from pursuing your affairs and speaking words [v'daber davar]" — that he should merit the aspect of the speech of Shabbos — the speech of the Holy Language — which is the innermost life-force and power that exists in all of a person's affairs and pleasures and matters — for in all of them are clothed the letters of the Holy Language. "Then you will delight in Hashem" — that is, all of his pleasures should be from the sparkling of the letters of the thirty-two Elokim [the Name Elokim appears 32 times in the account of Creation] — that are in ma'aseh bereishis. And this sparkling is, as it were, in the aspect of "above Hashem [al Hashem]" [i.e., surpassing / at the level of] — for the letters of the Holy Language that come from Above are, as it were, lacking in completion — and their complete rectification comes through the person who raises the good within the Targum and brings a new sparkling to the aspect of the Holy Language. "And I will cause you to ride upon the heights of the earth" — that one is saved from the subjugation of kingdoms — as the teaching of our Sages of blessed memory — for the evil of all the languages falls and is nullified — and they are subdued beneath the aspect of the Holy Language — in the aspect of: "and He elevated us above all tongues [v'romimanu mikol lashon]." "And I will feed you with the heritage of Yaakov your father" — for Yaakov our Patriarch merited the perfection of the Holy Language — for this is the aspect of the birthright [bechorahh] — which is a double portion [pi shnayim] — the aspect of shnayim Mikra — and therefore he also merited to receive the blessings — for this is the aspect of: "so shall you bless — in the Holy Language [koh sevarchu — biLashon HaKodesh]." And he received the birthright from Esav — through the fact that [Esav] was intensely eager for physical eating — for this is the aspect of: "and he ate and drank and arose and went" [Genesis 25:34] — and our Sages expounded: without the blessings after the meal, and so on — [וכו'] — that is, his eating was not from the aspect of the sparkling of the letters — which is the aspect of the blessings after the meal — and: "Esav despised the birthright [vayivez Esav es habechirah]" [Genesis 25:34] — the aspect of disgrace and shame — which is in the place of immorality [eryin] — the aspect of the blemish of the Bris — the opposite of the holiness of the birthright — which is the aspect of the Holy Language — the rectification of the Bris. And afterward Yaakov fled to Lavan the Aramean — who is the aspect of the Aramaic translation [Targum lashon Arami] — and worked there to clarify the good within the Targum and to raise it to the Holy Language — for this is the aspect of his bringing out from there the Matriarchs, the Tribes, and the flocks of Lavan — in which were many holy sparks — as is well-known. And this: "and Yaakov called it Gal'ed [vaya'akov kara lo Gale'd]" [Genesis 31:47] — that he raised the good within the Targum to the Holy Language — as explained within. And because he merited this — therefore he never had a seminal emission — for through this one is saved from nocturnal emissions, heaven forfend — as explained within. And this is the aspect of: "and this is what he spoke to them," and so on — [וכו'] "each man according to his blessing," and so on — [וכו'] [Genesis 49:28] — the aspect of the speech of the Holy Language in which is the essential blessing — as mentioned above. And this is the aspect of: "and this is the blessing [v'zos haberachah]" [Deuteronomy 33:1] — and as our Sages of blessed memory taught. And therefore he was the first about whom the holiness of Shabbos is stated. And this is why it is juxtaposed: "May the Name of the G-d of Yaakov fortify you [yesagavcha shem Elokay Ya'akov]" — to the verse: "May He send your help from the sanctuary [yishlach ezrecha mi'kodesh]," and so on — [וכו'] [Psalms 20:3] — which alludes to the perfection of the Holy Language through the language of Targum — as explained within. And therefore he merited the light of the face — the aspect of: "those who seek Your face, Yaakov, Selah [mevakshay fanecha Yaakov Selah]" [Psalms 24:6] — and our Sages of blessed memory taught: "the beauty of Yaakov," and so on — [וכו'] as explained elsewhere. And this: "and Yaakov hearkened to his father," and so on — [וכו'] [Genesis 28:7] — and by this the perfection of the speech of the Holy Language that comes through yirah — which depends upon the ears [udnin] — is bound — as explained within. And: "And Yaakov went out from Be'er Sheva" [Genesis 28:10] — which is the aspect of Malchus peh — as is well-known — the aspect of the Holy Language — which is the aspect of Chesed [Lovingkindness] — as it is written: "and a Torah of kindness is upon her tongue [v'toras chesed al leshona]" [Proverbs 31:26]. "And he went to Charan" [Genesis 28:10] — for he went to sweeten the burning anger (in the manner of Rashi's explanation: "and Terach died in Charan — until here was the burning anger of the Omnipresent," and so on — [וכו']) — that is, he went to subdue the evil of the languages of the nations — from which comes the essential burning anger, heaven forfend — and also to subdue the evil within the Targum — which is the Aramaic language spoken in Charan — and to raise the good within it. "And he encountered the place [vayifga bamakom] and lodged there — for the sun had set — and he took from the stones of the place," and so on — [וכו'] stones [avanim] are letters — as is well-known — "and he lay down in that place" — and our Sages expounded: "and there are twenty-two letters," and so on — [וכו'] — for Targum is the aspect of darkness — the aspect of deep sleep [tardaimah] — the aspect of sleep — through which the twenty-two letters of the Holy Language were completed. "And he dreamed — and behold, a ladder set upon the ground," and so on. [וכו']

For through the perfection of the Holy Language he merited holy dreams — and he dreamed there the matter of the ladder — which alludes to the person [with free choice] upon whom the rectification of all the worlds depends — for this is the aspect of: "and behold, angels of G-d ascending and descending upon it" [Genesis 28:12] — as brought — and furthermore: "and behold, Hashem was standing above him" [Genesis 28:13] — for all of this — for the essential completion of the rectification of all the worlds comes through the person who raises the good within the Targum to the Holy Language — and this is only through the human being endowed with free choice specifically [davka]. And there he was informed of the inheritance of the land — which is likewise in the aforementioned aspect — as it is written: "the G-d of gods, Hashem, spoke and called the earth [el Elokim Hashem diber vayikra aretz]" [Psalms 50:1] — as explained elsewhere. And he was informed there that he would merit an inheritance without limits — as it is written: "and you shall spread forth to the west and to the east," and so on — [וכו'] [Genesis 28:14] — for when one merits this — then all the languages are subdued beneath him — and the fulfillment of: "For then I will convert the peoples to a pure language — that all of them call in the Name of Hashem" [Zephaniah 3:9] — is fulfilled. And this: "and Yaakov awoke," and so on — [וכו'] "and he was afraid," and so on — [וכו'] [Genesis 28:16–17] — for he merited yirah — through which the perfection of the Holy Language depends, as mentioned above. And this: "And I will feed you with the heritage of Yaakov your father" — specifically "And I will feed you" [v'ha'achalticha, davka] — for then he merits the perfection of eating — that his eating should be only from the aspect of the sparkling of the letters of speech that exist in every thing. And this is what [the verse] concluded: "for the mouth of Hashem has spoken." And because on the holy Shabbos the aspect of the sparkling of the letters illuminates within the eating — therefore the dish cooked for Shabbos is especially tasty and its fragrance spreads — as our Sages of blessed memory taught [Tractate Shabbos 119a]: "We have one spice — Shabbos is its name — and we put it into the dish and its fragrance spreads" — and specifically one who observes the Shabbos, it benefits him, and so on — [וכו'] as explained there — that is, as mentioned above. And therefore it was instituted to say at the entry of Shabbos: "Let us go to receive the face of Shabbos [Penay Shabbos nekabelah]" [L'chah Dodi] — for Shabbos is the aspect of the Tzadik whose face shines so greatly that through the reception of his face alone one is awakened to repentance — as explained within. And therefore it is a mitzvah to receive the face of the Rav [teacher/Torah scholar] on Shabbos — as our Sages of blessed memory taught. Also, on Shabbos the face of each and every person of Israel shines with great radiance — until the holiness of the light of the face of Shabbos is seen and recognizable in his face — in the aspect of: "panim b'fanim diber Hashem imachem [face to face Hashem spoke with you]" — as explained within — thus every person according to his own aspect receives an illumination and holy sparkling in his face from the aspect of the holy face of the holiness of Shabbos itself. And this is the aspect of: "Penay Shabbos nekabelah [let us receive the face of Shabbos]." And because of this itself the face of a person shines even more on Shabbos — as our Sages of blessed memory taught: "He blessed them with the light of a person's face" — that is, as mentioned above. And this is what they also taught: "He blessed them with delicacies [b'mat'amim]" — that is, with the spice of Shabbos — as mentioned above.

And behold, it is explained within that wheat [chitah] alludes to the twenty-two letters of the speech of the Holy Language — and so is likewise explained in the holy Zohar. And in my humble opinion it seems that barley [se'orah] alludes to the language of Targum — for it is intermediate between wheat — which is only the food of a person — and the other crops that are the food of animals. And therefore barley is generally the food of animals — horses and donkeys — as our Sages of blessed memory taught [Tractate Pesachim 3b]: "'the barley has become beautiful' — they said to him: 'go and inform the horses'," and so on — [וכו'] and yet it is sometimes also the food of a person — especially in cooked dishes and in beer — for it is the aspect of Targum — from which the good is raised to the Holy Language — and through its evil [dimension], the other languages of the nations draw sustenance from it — which are the aspect of the ruach se'arah [stormy wind] — as explained within. And perhaps for this reason they are called se'orim [barley] — on account of the fact that the aspect of the stormy wind [ruach se'arah] draws sustenance from their [spiritual] aspect. (And it is known to naturalists that the primary growth of barley comes through the winds that blow and storm upon it — and see within in the teaching Mishpatim, Siman 10, and understand.) And this is what is written [Isaiah 28:25]: "and he placed the wheat in a row and the barley in its place," and so on — [וכו'] and Rashi explained: "such is his [the farmer's] custom — he sows the wheat in the middle of the furrow and the barley he sows around" — for it is the aspect of Targum — the aspect of Nogah — the aspect of: "and there was a brightness round about it [v'nogah lo saviv]" [Ezekiel 1:4] — as explained within. And therefore it was said to Yechezkel [Ezekiel 4:12]: "and a barley cake you shall eat," and so on — [וכו'] for through our many sins there was power for the languages of the nations to prevail over Israel — through the fact that they drew sustenance from the aspect of barley — the aspect of Targum. And therefore in the praise of the Land of Israel it is stated: "a land of wheat and barley" [Deuteronomy 8:8] — that is, there is the perfection of the Holy Language through Targum. And this is what is stated regarding Gideon [Judges 7:13]: "and behold, a cake of barley bread," and so on — [וכו'] and through this was then the downfall of Midian — for they were subdued at their root of sustenance — through the commandment of the waving of the barley omer — as our Sages of blessed memory taught. And therefore also the sotah [a woman suspected of infidelity] — who was suspected of the blemish of immorality — which is the aspect of the evil of all the languages — her offering was a minchas se'orim [barley meal-offering] — that is, as mentioned above. And it is known that the drawing close of converts comes from the clarification of the good within Nogah — and therefore it is stated in the commandment of Shabbos: "and your stranger who is within your gates" — and therefore the drawing close of Ruth was at the beginning of the barley harvest. And our Sages of blessed memory taught: the text speaks of the cutting of the omer. And it is stated: "and she clung to the maidens of Boaz to glean — until the end of the barley harvest and the wheat harvest" [Ruth 2:23] — the aspect of the perfection of the Holy Language through Targum, as mentioned above. (And this is the aspect of what on the day after Pesach one offers the barley omer — and it is written of it: "from the day after the Shabbos [mimachras haShabbos]" [Leviticus 23:11] — and this is not the place to explain at length — and on Shavuos one offers the two loaves of wheat.) And this is what Naomi said to Ruth [Ruth 3:2]: "and now — is not Boaz," and so on — [וכו'] "behold, he is winnowing the barley floor tonight" — that is, he is engaging in clarifying and raising the good within the Targum — which is the aspect of barley — and the aspect of night — the aspect of deep sleep [tardaimah]. And therefore it is written: "And Boaz ate and drank and his heart was glad [vayitav libo]" [Ruth 3:7] — and our Sages of blessed memory taught: "this is the blessings after the meal" — as explained within. And this: "and he came to lie down at the end of the heap" [Ruth 3:7] — and our Sages of blessed memory taught [Midrash Rabbah Ruth, section 4]: "for that generation was steeped in licentiousness," and so on — [וכו'] therefore he engaged then in rectifying the [aspect of] Targum and completing the Holy Language — through which this desire falls and is nullified — and then was the essential beginning of the rectification and the drawing close of Ruth. And this: "and he measured out six measures of barley and placed it upon her" [Ruth 3:15] — and our Sages of blessed memory taught: "he hinted to her that from her Mashiach would come" and so on — [וכו'] that is — for the perfection of the Holy Language through Targum in its ultimate fullness will come only through Mashiach — and therefore then the evil of all the languages will be nullified in its fullness — and it is stated: "For then I will convert the peoples to a pure language," and so on — [וכו'] and the Holy Language is the aspect of Ruach HaKodesh — and therefore it is stated regarding Mashiach: "and the spirit of Hashem shall rest upon him — the spirit of wisdom and understanding," and so on — [וכו'] [Isaiah 11:2]. And therefore he hinted to her this matter specifically with barley [davka]. And therefore it is stated [II Samuel 21:9]: "they hanged the sons of Sha'ul at the beginning of the barley harvest" — and our Sages of blessed memory taught: that thereby many converts were converted. And this is what is stated [Hosea 3:2]: "and I acquired her for myself," and so on — [וכו'] "and a chomer of barley and a letach of barley," and so on — [וכו'] — see Rashi there — "afterward the children of Israel shall return and seek Hashem their G-d and David their king — and they shall fear Hashem and His goodness at the end of days" [Hosea 3:5] — for the perfection of the Holy Language that will be completed through Mashiach comes through the perfection of yirah that will shine upon them then — for this is the aspect of: "and the spirit of Hashem shall rest upon him," and so on — [וכו'] "the spirit of knowledge and the fear of Hashem" [Isaiah 11:2] — and see Likutay Halachos, Laws of Chadash, Halachah 4.

And behold, regarding the matter explained within — that through the fact that one merits to raise the good within the Targum to the Holy Language, and so on — through this one brings a new sparkling upon the letters of speech of the Holy Language that are clothed in every thing — one can say that this is in the manner of what is explained below within in the teaching Mi Ha'Ish HaChafetz Chayyim, Siman 33 — see there — for as long as one does not rectify the Targum language and raise the good within it — then the other languages of the nations also have sustenance, heaven forfend, from the aspect of the Holy Language. And therefore also from Above — from the right — light is not drawn greatly upon the letters of the Holy Language that are clothed in every thing — so as not to give through this even greater power to the other languages of the nations that draw sustenance from there. But when the good within the Targum is raised and the evil within it is caused to fall — through which the evil of the other languages also falls — and they are [rendered]: "they have mouths but do not speak [peh lahem v'lo yedaberu]" [Psalms 115:5] — then one can illuminate from Above a new sparkling and a great illumination upon the letters clothed in every thing. And then all of one's eating and meals are entirely from the sparkling of the letters — in the aspect of: "and he ate and drank and his heart was glad — this is the blessings after the meal" — as explained within — for when one eats simply and afterward recites the blessings after the meal with intention — through this also the letters that were clothed in what he ate are raised and clarified — only that even so, the letters are still somewhat clothed in the bodily pleasure and the physical strength received from the food in the physical dimension. But when one merits that all of his eating and meals are only from the sparkling of the letters — then through his eating he gathers the letters and strips them from the garment of physicality — and combines from them holy combinations [tzirufim kedoshim] — and returns them to their root through the blessings after the meal and the other sacred words he speaks through the power of this eating. And this is the aspect of: "they dine on it [so'adim bo] only for the purpose of blessing three times [rak l'vareich shalosh pe'amim]" — for the meal is only for the purpose of the aspect of the blessings after the meal, as mentioned above — and it is impossible to explain so very much such fine and spiritual matters as these. And behold, the new sparkling that comes from Above upon the letters — as mentioned above — comes from the aspect of the World of Thought — for there is the supernal root of the letters of speech. And this itself is likewise the aspect of the Holy Language — that is, the language whose root flows from the aspect of the holy "Kodesh" — which is the supernal thought — as is well-known — and as likewise brought in the holy Zohar. And it is well-known in the holy Zohar that the building of the speech of the Holy Language comes through thought, voice [kol], and speech [dibbur] — as brought in many places in the holy Zohar. And perhaps this is the matter of the three Shabbos meals — which are the aspects of Eden, Nahar, Gan — that is, the aspects of thought, voice, and speech in their supernal root. And this is likewise the aspect of: "then you will delight in Hashem" — corresponding to the aspect of Eden — the aspect of the supernal thought — from which is the root of the holiness of Shabbos — as it is written: "and you shall guard the Shabbos — for it is holy [ki kodesh hu]" — for Shabbos is the World of Thought — as is well-known. "And I will cause you to ride upon the heights of the earth" — that is, the aspect of speech — the aspect of Malchus peh, as mentioned above. "And I will feed you with the heritage of Yaakov your father" — corresponding to the aspect of voice [kol] — the aspect of: "the voice is the voice of Yaakov [hakol kol Yaakov]" [Genesis 27:22] — as is well-known — and there is much more to explain in this matter — and it is understood of itself.

The essential perfection of the Holy Language [shleimus Lashon HaKodesh] is on the holy Shabbos — the aspect of: "v'daber davar [and speaking words]" — stated regarding Shabbos — for then is the essential time when all the languages of the nations — which are the aspect of the bonfire [medura] of the seventy stars — fall and are nullified through the flame of fire [shalhava d'asha] that descends on Erev Shabbos — as explained in the writings of the holy Ari z"l — and as explained below within in this teaching. And therefore then is the essential time of the sanctity of marital union — for then the evil that encompasses [them all] falls and is nullified — which is the conflagration of the bonfire of the lust for immorality — and then every person of Israel merits that some Ruach HaKodesh is drawn down upon him — as explained in the holy Zohar — and this Ruach HaKodesh is the aspect of the Holy Language — through which the foolish spirit [ruach shtus] of the lust for immorality is nullified — and one merits the holiness of marital union in its perfect fullness. Also, then is the essential illumination of the holy yirah — the aspect of "yara Shabbos" — as mentioned above many times — and through yirah, the essential making and rectification of the Holy Language — as explained within. And Yosef — who merited the guarding of the Bris and the perfection of the Holy Language — therefore he is in the aspect of the holy Shabbos — as explained in the holy Zohar — and therefore it is explained of him that he kept Shabbos — as it is written: "and slaughter the slaughter and prepare [vehavoch tevach v'hachen]" [Genesis 43:16] — and as our Sages expounded. And this is the aspect of the honor of Shabbos — the aspect of: "honor Hashem from your wealth [kabbed es Hashem mehonecha]" [Proverbs 3:9] — as explained within. And therefore many songs and psalms are multiplied in honor of Shabbos — and then is the essential time of the nullification of the impurity of the serpent and its subduing — as explained in the holy Zohar. And likewise the first Adam — who was caused to stumble by the serpent in the matter of the Tree of Knowledge — his essential rectification was through Shabbos — as our Sages of blessed memory taught that Shabbos protected him. And this is what our Sages of blessed memory taught: that when [the first Adam] encountered Kayin and learned of the power of teshuvah he opened and said: "A psalm, a song for the day of Shabbos" — that is, as mentioned above. And this: "it is good to give thanks to Hashem," and so on — [וכו'] — for all of this is the aspect of the perfection of the Holy Language. And then is the essential time when the good within the translation [targum] ascends to the Holy Language — for this is the aspect of the fact that the good within Nogah ascends and is encompassed within holiness then — as is well-known and as likewise explained within. And therefore even the sleep of Shabbos is holy — as explained in the holy books — for then the good within the Targum ascends — which is the aspect of tardaimah [deep sleep] — the aspect of sleep — as explained within. And this is likewise the aspect of the reading of the weekly portion — "shnayim Mikra v'echad Targum [twice scripture and once translation]" — as understood likewise within. And when the Holy Language is completed — through the fact that the good within the Targum ascends and is encompassed within it — through this the power of the letters of Creation [osiyos shel ma'aseh bereishis] that exist in every thing is awakened and magnified — and then all of one's eating and drinking and all of one's pleasures are only from the sparkling of the letters that exist in every thing — for this is the aspect of: "and his heart was glad [vayitav libo]" [Judges 19:6] — this is the blessings after the meal [Birchas HaMazon] — and through this his face also sparkles with this light, and so on — as explained within.

Shabbos = perfection of Lashon HaKodesh: On Shabbos the flame descends and nullifies the "bonfire of 70 stars" (the 70 languages). Marital union on Shabbos draws Ruach HaKodesh = Lashon HaKodesh → nullifies the ruach shtus of immorality. Yirah → Lashon HaKodesh. Yosef = Bris + Lashon HaKodesh = Shabbos. Targum elevated to Lashon HaKodesh on Shabbos: Sleep on Shabbos is holy (Targum = tardaimah/sleep). Shnayim Mikra v'echad Targum = the Nogah/Targum encompassed in holiness. Letters of ma'aseh bereishis sparkle → all eating from the sparkling of letters → "vayitav libo" = Birchas HaMazon. Rabbeinu HaKadosh instructed to complete the parasha before the Shabbos meal. Wheat = 22 letters; Barley = Targum: Wheat = Lashon HaKodesh; barley = intermediate between human and animal food = Targum. Barley grows by stormy winds = fed by ruach se'arah. Isaiah 28: wheat in the middle, barley around = Nogah surrounding holiness. Ezekiel's barley cake = evil languages fed by Targum in exile. Land of Israel = "wheat and barley" = perfection of Lashon HaKodesh through Targum. Ruth/Boaz/barley: Boaz winnowing = clarifying the good of Targum. "Vayitav libo" = Birchas HaMazon. Six measures of barley = hinted that Mashiach would come from Ruth. The omer (barley) = day after "haShabbos" = alluded to here. Gideon's barley cake = defeat of Midian at their root. Sotah's barley offering / "seir" / converts: Sotah = suspected of immorality = evil of all languages → barley offering. Converts drawn from the clarification of the good of Nogah = "v'gercha asher bish'arecha." Hanging of Sha'ul's sons at beginning of barley harvest → many converts converted. Mashiach = perfection of Lashon HaKodesh: "Ki az ehpoch el ha'amim safah verurah" = Mashiach's work. "Ruach Hashem… ruach da'as v'yir'as Hashem." Hosea 3: "They shall fear Hashem and His goodness at the end of days." Likutay Halachos, Laws of Chadash 4. New sparkling from Above / the deeper secret: As long as Targum is not rectified, the other languages draw from Lashon HaKodesh → G-d doesn't send full light from Above (to avoid feeding the evil). Once Targum is rectified and evil falls ("peh lahem v'lo yedaberu"), a new sparkling descends. The eating that is entirely from the sparkling of letters = gathering letters, stripping physicality, combining holy tzirufim, returning them via Birchas HaMazon. "So'adim bo rak l'vareich shalosh pe'amim." Three Shabbos meals = machshavah/kol/dibbur: Eden = thought (root of Lashon HaKodesh = "kodesh" = supernal thought). "Heights of the earth" = speech = Malchus peh. "Heritage of Yaakov" = voice = "hakol kol Yaakov." Siman 20 — סימן כ Tes Tikunin — "Nine Rectifications…" [Likutay Moharan I, Siman 20]

Shabbos is the aspect of the holy soul [neshamah] of the entire Creation — the aspect of: "for in it He rested and was refreshed [ki vo shavas vayinafash]" [Exodus 31:17] — and as explained explicitly in the holy Zohar: that Shabbos is the aspect of the World of Souls. And it is the aspect of the soul through which the explanations and interpretations of the Torah [biyuray v'peirushay haTorah] are revealed. And therefore all agree that on Shabbos the Torah was given — and it is a great mitzvah to innovate [in Torah] then — as explained in the holy Zohar. And this soul is the aspect of Miriam [Miryam] — because it bears the bitterness [merirus] of the toil of the Torah. And this is the aspect of: "Shabbos — at Marah they were commanded" [Exodus 15:25] — as brought below within, in the teaching Retzitza, Siman 27. And this is the aspect of: "one who labored on Erev Shabbos will eat on Shabbos [mi sheh'tarach b'Erev Shabbos yochal b'Shabbos]." And likewise regarding the holiness of Shabbos itself, our Sages of blessed memory taught that it is among the things for which Israel gave their lives — and it is explained in the writings of the holy Ari z"l: that in [the words]: "and on their rest they shall sanctify Your Name [v'al menuchosam yekadishu es shimecha]" — one must intend to accept upon oneself self-sacrifice [mesiras nefesh], and so on. [וכו'] And the aforementioned soul — all its words are like burning coals — the aspect of: "Is not My word like fire? [halo ch'dah devari ka'aish]" [Jeremiah 23:29]. And this is the aspect of: "the voice of Hashem hews out flames of fire [kol Hashem chotzev lahavos aish]" [Psalms 29:7] — the final letters [sofay teivos] spell שַׁבָּת [Shabbas]. And this is the aspect of the holy fire that is revealed and drawn on the holy Shabbos — the aspect of: "its sparks are sparks of fire — a flame of G-d [rish'fay aish shalheves Kah]" [Song of Songs 8:6] — as explained in the writings of the holy Ari z"l. And through this the fire of the weekday — the fire of the Sitra Achra — is repelled and subdued — the aspect of: "You shall not kindle fire in any of your dwellings" [Exodus 35:3] — and so on — as brought in the holy Zohar and in the introduction to the Tikunim. And see in the sixth Tikkun among the later Tikunim: "and likewise the fire of the weekday should not appear on the holy Shabbos before the holy fire," and so on — [וכו'] and see in Tikkun 69, folio 109: that the mental faculties of Shabbos are the aspect of the mental faculties of Atzilus [Emanation] — and they are in the aspect of: "Is not My word like fire — [in which] no mixture whatsoever can be mixed," and so on. [וכו'] And when this soul departs, heaven forfend — then the interpretations and explanations of the Torah that are drawn through it depart as well — and then a dispute over the Tzadikim is aroused, and so on — [וכו'] And this is the aspect of the Havdalah [separation] of Motza'ay Shabbos [the night after Shabbos] — for Havdalah is the aspect of dispute [machloket] — see Zohar Bereishis, folio 17. And because the Sitra Achra wishes to grasp onto the dispute — so that it should be, heaven forfend, a dispute not for the sake of Heaven — the aspect of the dispute of Korach and his congregation — and through the act of reciting Havdalah, the dispute is sweetened — so that it should be at least in holiness — in the aspect of the dispute of Shammai and Hillel — which is for the sake of Heaven. And therefore regarding the blessing of Havdalah itself, we likewise find a dispute between Beis Shammai and Beis Hillel — in Chapter 8 of tractate Brachos: "Beis Shammai says: [first] the lamp, then food, then spices, then Havdalah," and so on — [וכו'] "Beis Shammai says: 'Who created the light of the fire [sheBara me'or ha'aish]'" — and Beis Hillel says, and so on. [וכו'] And because the aforementioned Torah interpreters are called "morim" [teachers/instructors] — on account of the fact that they instruct their teachers, and so on — as explained within — therefore our Sages of blessed memory taught [Tractate Shevuos 18b]: "Whoever makes Havdalah over wine on Motza'ay Shabbos will have children worthy of hora'ah [halachic ruling] — as it is stated: 'l'havdil [to separate] and l'hoiros [to instruct]'" [Leviticus 10:10–11].

Also, the holy Shabbos is the aspect of the upper heart [lev ha'elyon] — as brought within — as explained in the introduction to the Tikunim, folio 13b: "Aron [ark] — certainly — this is the thirty-two [lamed-beis]-paths burning lamp — comprised of thirty-two — and it is Shabbos — and within it the supernal Shechinah which is the Torah of the wise — and with it a heart that understands — and it is the additional soul of Shabbos," and so on — [וכו'] (and this is the aspect of the burning lamp in the air — as explained in the story belonging to this teaching — the aspect of the burning lamp mentioned above — as explained elsewhere). And from there hot words like burning coals flow — since it is in the aspect of a burning lamp. And likewise all the explanations of the Torah flow from there — in the aspect of: "and it is the Torah of the wise" — as mentioned above. And there is the essential mercy — for this is the aspect of the great mercies that are awakened on Shabbos — as is well-known — and as our Sages of blessed memory taught: "Yecholah hi sheterucham [she is able to show mercy]." Also, Shabbos is the time when one must explain the Torah publicly — in the aspect of Vayakhel Moshe — and our Sages expounded: that one must assemble congregations and expound words of Torah — and then one prays a prayer in the aspect of mercy and supplication [rachamim v'tachanunim] — and also with the binding to the congregation [hispashtus hatzibur] — for this is the aspect of: "and as for me — my prayer is to You, Hashem, in a time of will [va'ani tefilasi lecha Hashem eis ratzon]" [Psalms 69:14] — which is recited on Shabbos at Minchah. And it is automatically understood that for a prayer that is not in the aspect of mercy and supplication — one does not need such a time of will — since one receives what he asks for or prays for even based on justice and law — on account of the righteous deeds and good actions he has performed. But for a prayer that is only in the aspect of mercy and supplication — for this one certainly needs a time of will in order for his prayer to be accepted. Also, for this prayer one needs specifically the binding with the congregation — so that the prayer should be in the aspect of: "Behold, G-d is great and does not despise [hen El kabir lo yimas]" [Job 36:5] — as explained within. And this is what our Sages expounded [Tractate Brachos 8a]: "Va'ani tefilasi lecha Hashem eis ratzon — when is the time of will? At the time when the congregation is praying." And therefore Moshe Rabbeinu, peace be upon him, who passed away because his prayer was not in the aspect of mercy and supplication at the time of the striking of the rock — as explained within — and afterward returned and repented over this — and said: "Va'eschanan el Hashem ba'eis hahi leimor [And I besought Hashem at that time, saying]" [Deuteronomy 3:23] — that he prayed only as a gift of grace and with mercy and supplication — as Rashi of blessed memory explained — and through this he truly accomplished the fact that he merited at least to see the Land of Israel — as our Sages of blessed memory taught. Therefore he merited afterward that his departure from this world — which was for the rectification of the blemish of the striking of the rock, as explained within — was specifically on Shabbos at Minchah [b'Shabbos b'Minchah, davka] — for then is the time of will through which the perfection of the prayer in the aspect of mercy and supplication is complete, as mentioned above. And Shabbos itself is likewise called a gift — as the teaching of our Sages of blessed memory: "I have a good gift," and so on — [וכו'] — and within it is the essential perfection of the prayer that is in the aspect of mercy, supplication, and a gift of grace — as mentioned above. And therefore the Torah is read publicly in the congregation during the prayer specifically [davka] — for through such a prayer, Torah is drawn — and therefore our Sages of blessed memory taught: "A person should always complete his weekly portions together with the congregation specifically [le'olam yashlem adam parshiyosav im hatzibur davka]." And this is for the reasons explained within.

The first — because a prayer and Torah study in the congregation — with the multitude of the people — through this an additional extra holiness is added above as well, and so on — [וכו'] and also because through the good that is in the congregation in general, and also through the good of the wise man of the congregation — through this the evil of the listeners is subdued — and through this all the enemies are subdued below and above. And this is what our Sages expounded [Midrash Rabbah, Vayetzei, section 70]: "'And behold, a well in the field' — this is the well," and so on — [וכו'] (that is, the well that Israel had in the wilderness — which alludes to the explanations of the Torah) — "'and behold, a well in the field' — this is Zion," and so on — [וכו'] (that is, the holiness of the Land of Israel — which one merits through the perfect explanations of the Torah) — "'and behold, a well in the field' — this is the Sanhedrin — and behold, three flocks of sheep," and so on — [וכו'] "these are the three rows of Torah scholars who sit before them" — see there — (that is, the drawing of the Torah explanations of all the Torah commentators through the wise man of the congregation — who is the aspect of the mufla of the beis din [the preeminent member of the court] — and with the binding of the congregation specifically — in the aspect of: "and there all the flocks were gathered," and so on) — "'and behold, a well in the field' — this is the synagogue — and behold there were three flocks of sheep — these are the three who are called [to read the Torah]" "for from that well the flocks were watered [ki min habbe'er hahi yashku ha'adrim]" [Genesis 29:3] — for from there they would hear the Torah. "And the large stone" — this is the evil inclination — "and all the flocks were gathered there" — this is the congregation — "and they rolled away the stone," and so on — [וכו'] that is, as mentioned above — that through the public reading of the Torah the evil — which is the evil inclination — is subdued. And because the Torah explanations mentioned above — which are drawn through the holiness of Shabbos — are the aspect of the radiance of the face — therefore our Sages of blessed memory taught: "He blessed them with the light of a person's face."

And through the merit of the Torah that is drawn, one merits the Land of Israel. And therefore our Sages of blessed memory taught [Midrash Rabbah, Lech Lecha, section 46]: "If you accept the Shabbos — you will enter the Land of Israel." And so the conquest of Jericho was on Shabbos — as our Sages of blessed memory taught — for the holiness of Shabbos and the holiness of the Land of Israel are from one aspect — as brought. And because there are wicked ones who prevent the spreaders of an evil report about the Land — and they must be punished with the sword and death. And likewise regarding the holiness of Shabbos too — for this is the aspect of: "one who desecrates it shall surely die [mechalelehah mos yumas]" [Exodus 31:14]. And this power one must receive from Edom — who draws sustenance from the constellation of Mars — as explained within. And therefore the first hour of Shabbos night is ruled by the constellation of Mars — as is well-known. And this is the aspect of what our Sages of blessed memory taught [Tractate Shabbos 119b]: "Two ministering angels accompany a person," and so on — [וכו'] "one good and one evil" — that is, Tzedek [Jupiter] and Mars — as explained in the responsum of the Maharal, Siman 153. And when they find the table set, and so on — "the good angel says: 'May it be His will that it should be so next Shabbos too' — and the evil angel against his will answers: 'Amen'" — that is, as mentioned above. But because sometimes they are not on the level of being able to receive power from Edom — and then Edom — in the aspect of the constellation of Mars — can say: "lest I come out against you with the sword [pen b'cherev aitzeh likrasecha]" [Numbers 20:18], heaven forfend — as explained within — therefore it is explained in Siman 271 in Magen Avraham, note 1 [seif katan alef], in the name of Tikuney Shabbos: that one should not recite Kiddush in the first hour of Shabbos night — because the constellation of Mars rules it — that is, as mentioned above. And this: not to recite Kiddush specifically [davka] — for everything depends on the magnitude of the holiness — and when the holiness is small — in the aspect of: "and as for us, in the holy place — a city at the edge of your border" [Numbers 20:16] — then it is said: "vayomer lo sa'avor bi pen b'cherev aitzeh lekrashecha [and he said: You shall not pass through me — lest I come out against you with the sword]" and so on — [וכו'] [Numbers 20:18]. And therefore when one recites Kiddush and says: "Who has sanctified us with His commandments and desired us — and His holy Shabbos with love and with will He bequeathed to us" and so on — [וכו'] (for a non-Jew who keeps Shabbos is liable to death — as our Sages of blessed memory taught) — then if the holiness is small, heaven forfend, they [the accusing forces] can accuse, heaven forfend. And because the major portion of holiness is when it is in the congregation — therefore it was customary to recite Kiddush also in the synagogue — as our Sages of blessed memory taught — and as explained in Shulchan Aruch, Orach Chayyim, Siman 269. And behold, from the letters of the Torah that were innovated, spiritual forces [kochos ruchniyos] are created — which are literally angels [malachim mamash]. And this is the aspect of: "hamalochim kadishin d'ozfan l'nishmatin yisirin b'Shabbos kodesh [the holy angels who lend additional souls on the holy Shabbos]" — as explained in the Tikunim. And behold, when one merits to receive the holiness of Shabbos in its perfect fullness — then one has the power to punish the wicked and to remove them from the world completely — for this is the aspect of Shabbos — whose segulah is to still the enemy and avenger — as explained elsewhere. And sometimes there is only power to subdue the wicked and to bring fear into their hearts — for this is the aspect of: "yara Shabbos — yara boshet [one who fears Shabbos — fears shame]" — that they should have at least fear and shame before the holiness of Shabbos — as likewise explained in the Tikunim. And sometimes there is only power to arouse the force of the nations against them — and to repel them through the justice of the nations — for this is the aspect of what is brought in the later authorities [Acharonim] in Siman 307 in the name of the responsum of the Bach: that sometimes it is permitted to go to the judge on Shabbos to lodge a complaint before him regarding a debt owed by a non-Jew — and the non-Jew will leave the city, and so on — [וכו'] And likewise what is brought there in Magen Avraham in the name of Agudah: that at any rate one may say to the judge on a weekday: why did you not detain the non-Jew on Shabbos — even though the judge understands from his words that he will detain him next Shabbos — as explained in the Shulchan Aruch of the Rav z"l. And sometimes there is only power to silence them — so that they should not speak ill before us, and so on.

For this is the aspect of what is written in the introduction to the Tikunim: "b'reishis yara Shabbos d'lo techallel lei b'farhesya [in the beginning — one fears Shabbos — that he should not desecrate it publicly]," and so on — [וכו'] — and as our Sages of blessed memory taught: "One who desecrates Shabbos publicly is as though he worships idolatry — heaven forfend." And because through the holiness of Shabbos one can receive power from Edom and merit the Land of Israel — therefore our Sages of blessed memory taught — and it is brought in Shulchan Aruch, Orach Chayyim, Siman 307: "it is permitted to acquire a house in the Land of Israel from a non-Jew on Shabbos — and to sign and to register in their courts" — that is, as mentioned above. Also, the aspect of all nine rectifications that were transmitted to the elder who sits in the yeshivah to expound — as explained within — all of them are encompassed within the holiness of Shabbos — for the holiness of Shabbos is the aspect of the holiness of the aforementioned elder — as it is written in the Zohar Vayakhel, folio 205: "Yoma d'Shabbata chedvah ihu l'chola [The day of Shabbos is joy for all]," and so on — [וכו'] "v'sabah d'chol savin is'ar [and the elder of all elders is aroused]," and so on. [וכו'] And these are the rectifications:

The rectification of the awakening of the power of the staff of strength [mateh oz] — which is the aspect of the power of his good deeds — which is the aspect of na'aseh v'nishma [we shall do and we shall hear] — this rectification is drawn every Shabbos — for then all the commandments and good deeds of Israel ascend from the grip of the Sitra Achra that had a hold on their legs during all the weekdays — for this is the aspect of: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — as brought elsewhere. And then Moshe Rabbeinu, peace be upon him, returns to each and every person of Israel the aspect of their crowns — which they merited to receive at Sinai through having said na'aseh v'nishma — as explained in the writings of the holy Ari z"l — and from this flows the additional illumination of the additional souls that all of Israel merit on the holy Shabbos. And likewise the [rectification of] the subduing of the evil of the listeners of the teaching — and the removing of them from the domain of the Sitra Achra and the bringing of them under the domain of holiness — this is the aspect of what on the holy Shabbos all the evil and the Sitra Achra are subdued — as is well-known and as mentioned above. And Shabbos is the aspect of a private domain [reshus hayachid] — whose height is ten [yod] and whose breadth is four. And then all of Israel enter from the aspect of the public domain [reshus harabbim] under the domain of the one and only [yachido shel olam] of the world.

And it is forbidden to carry then from domain to domain — as explained in the holy Zohar and the Tikunim. And also because our Sages of blessed memory taught [Tractate Shabbos 119b]: "two ministering angels accompany a person," and so on — [וכו'] "and they say over him: 'and your iniquity has been removed and your sin shall be atoned [v'sar avonecha v'chatoscha techuppar]'" [Isaiah 6:7] — and they further said: "Whoever guards the Shabbos in accordance with its law — even one who worshipped idolatry as in the generation of Enosh — he is forgiven." And in the writings of the holy Ari z"l it is explained that at the time of the entry of the holy Shabbos, Moshe Rabbeinu, peace be upon him, and other great Tzadikim are engaged in raising the holy souls of the living and the dead that had fallen into the depths of the husks, heaven forfend — and bringing them into holiness, and so on. [וכו']

And likewise [the rectification that] the prayer must be in the aspect of yirah to such a degree that one should not then remember at all the power of his good deeds — and should diminish himself and not rely on his merit at all — and pray only in the aspect of mercy and supplication — this is encompassed within the holiness of Shabbos — which is the aspect of yirah and humility — as explained elsewhere — and it is only a gift of grace [matnas chinam] — the aspect of mercy and supplication, as mentioned above. And likewise [the rectification that] one must pray with the binding to the congregation is likewise encompassed within the holiness of Shabbos, as mentioned above. And likewise [the rectification that] the compassion of the upper heart is aroused and warm words like burning coals flow from it — this is likewise encompassed within the holiness of Shabbos, as mentioned above. The rectification of the drawing of Torah — is also encompassed in this, as mentioned above. And likewise the creation of angels.

And likewise [the rectification of] receiving power from Edom to subdue the enemies, and so on. [וכו'] And likewise [the rectification of] meriting through this to come to the Land of Israel — all of it is encompassed within the holiness of Shabbos, as mentioned above. And this: "If you return from Shabbos your foot" — that is, he shall return and raise those souls that are under the domain of the Sitra Achra — in the aspect of: "her legs descend to death" — and through the holiness of Shabbos he shall subdue their evil and bring them under the domain of holiness. For this is likewise the aspect of: one who went out with one foot outside the boundary — and returns and immediately brings it back into the boundary of holiness — which is the Shabbos boundary — for this is likewise the fact that during the weekdays the Sitra Achra has some grip on the commandments and good deeds — and on Shabbos they ascend from within them into holiness. And this: "from pursuing your affairs on My holy day" — he does not engage in his own affairs in which the Sitra Achra has a grip — and engages only in the affairs of Heaven — which are Torah and commandments — which are the aspect of the staff of strength [mateh oz] of the Tzadik. And: "and you shall call the Shabbos a delight" — that is, even though the power of the commandments and good deeds has been awakened then — nevertheless, on account of the yirah and humility of Shabbos, he diminishes himself and is not at all moved by them to make use of his own merit — in the aspect of: "do not glorify yourself before the King" [Proverbs 25:6] — and therefore he calls the delight only to Shabbos.

And this: "the holy one of Hashem, honored" — that is, he binds himself with the souls of the general congregation — and they cover and clothe him like a garment — as understood from the teaching Ashray, Siman 13. And the garment is the aspect of honor — for Rabbi Yochanan called his garments "honor-garments [mekabdusah]." And this is the aspect of: "in the multitude of the people is the splendor of the King [b'rov am hadras melech]" [Proverbs 14:28] — the aspect of: "the holy one of Hashem, honored" — for through this additional holiness is added above as well, as mentioned above. And: "and honor it" — and the Tikunim expounded regarding this: "therefore with the lights [b'me'orim] honor Hashem" [Isaiah 24:15] — the aspect of the Shabbos candle — that is, the aspect of the warm words like fire that flow from the upper heart — which is a burning lamp, as mentioned above. And this: "from pursuing your own ways" — that is, not to engage in his own ways — only in the ways of Heaven — which is the aspect of the drawing of Torah — which is called a derech [way/path] — as our Sages of blessed memory taught. "From pursuing your affairs and speaking words [v'daber davar]" — that is, through the letters and words of Torah the angels will be found and created who receive the power of the avenging sword of the Bris [cherev nokemes nikam Bris] to subdue the wicked — and through this one merits to come to the Land of Israel, as mentioned above. And this is in the aspect of: "from pursuing your affairs [mimtzo chafatzecha]" — as it is written [Malachi 3:1]: "Behold, I send My messenger," and so on — [וכו'] (Rashi explained: "to destroy the wicked") "and the angel of the covenant whom you desire [asher atem chaftzim]," and so on — [וכו'] and Rashi explained: "the angel of the covenant — the avenger of the Bris" — that is, the aforementioned angels — they are in the aspect of "chafatzecha [your affairs]" — as it is written: "and the angel of the covenant whom you desire [asher atem chaftzim]." And also the Land of Israel is called chefetz — as it is written [Malachi 3:12]: "and all the nations shall praise you — for you shall be a land of desire [eretz chefetz]" — and its translation [Targum] is: "ari tihon atem yesvin b'ar'a beis shechintay avdin bah r'usay [for you will be those dwelling in the land of My Shechinah's abode — performing My will]" — and it is written: "and He led them to their desired port [vayanchein el m'chuz cheflsam]" [Psalms 107:30]. It follows that the Land of Israel is likewise in the aspect of chefetz — as mentioned above.

And this: "Then you will delight in Hashem" — that is, he will merit to draw the hidden Torah [sitary Torah] — which is the aspect of "above Hashem" [al Hashem] — as explained in the holy Zohar — and likewise below within, in the teaching LaShemesh Sam Ohel Bahem, Siman 49. "And I will cause you to ride upon the heights of the earth" — that is, he will merit to receive the power of the sword to subdue the wicked — the aspect of: "and the sword of your majesty — your enemies will be reduced to lies before you — and you shall tread upon their high places [v'asher cherev ga'avashecha veyichachashu oivecha lach v'atah al bamoseymo sidroch]" [Deuteronomy 33:29]. And this: "And I will feed you with the heritage of Yaakov your father" — that is, he will merit the inheritance of the Land of Israel. And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — that is, for his words of Torah are the aspect of the "dvar Hashem" [word of G-d] literally — from which angels are created — as it is written: "and through the breath of His mouth all their host [uveruach piv kol tze'vaam]" [Psalms 33:6] — and in the aspect of: "Hashem shall give the word — those who announce it are a great host [Hashem yiten omer hamevasseros tzavah rav]" [Psalms 68:12] — as explained within. And this is the aspect of the angels that Yaakov sent to Esav before he came to the Land of Israel. And see the introduction to the Tikunim, folio 13: "Aron vadai da lev ner delik [the ark — certainly — this is the heart — a burning lamp]," and so on — [וכו'] "v'ihu Shabbas v'vei Shechinah ila'ah [and it is Shabbos — and within it the supernal Shechinah]," and so on — [וכו'] "pesoray da liba [the table — this is the heart]," and so on — [וכו'] "v'da Shechinah tatah [and this is the lower Shechinah]," and so on. [וכו'] And this is likewise the aspect of: "then you will delight in Hashem" — that is, one draws the hidden Torah from the upper heart — which is the aspect of the supernal Shechinah. "And I will cause you to ride upon the heights of the earth" — that is, one draws the plain laws of the Torah from the aspect of the lower Shechinah — which is the aspect of Malchus peh — and it is called Torah sheb'al peh. And it is likewise the aspect of the aforementioned heart — and this is the aspect of: "Rock of my heart [tzur levavi]" [Psalms 73:26] — as explained within in the teaching Tehillah l'David, Siman 12. And it has already been explained above regarding the matter of: "va'ani tefilasi lecha [and as for me — my prayer is to You]" — which is recited on Shabbos at Minchah — which is the aspect of the prayer in the aspect of mercy, supplication, and binding with the congregation — which must be prayed before the teaching. And therefore this is recited before the opening of the Aron [the Holy Ark] for the Torah reading on Shabbos at Minchah — for through the aforementioned prayer, the upper heart — which is the aspect of the Aron (as mentioned above in the name of the Tikunim) — is opened — and Torah is drawn. And this Torah is the weekly portion that must be read in the coming week. And therefore since the illumination of this portion has already been drawn through the aforementioned "Va'ani tefilasi" — therefore it is also read on Monday and Thursday. And on Shabbos the entire portion is completed — and one does not need to say again "Va'ani tefilasi" — until Shabbos Minchah — when one must draw anew the illumination of the Torah and the portion of the coming week — as mentioned above.

Shabbos is the aspect of the holy soul [neshamah] of the entire Creation — the aspect of: "for in it He rested and was refreshed [ki vo shavas vayinafash]" [Exodus 31:17] — and as explained explicitly in the holy Zohar: that Shabbos is the aspect of the World of Souls. And it is the aspect of the soul through which the explanations and interpretations of the Torah [biyuray v'peirushay haTorah] are revealed. And therefore all agree that on Shabbos the Torah was given — and it is a great mitzvah to innovate [in Torah] then — as explained in the holy Zohar. And this soul is the aspect of Miriam [Miryam] — because it bears the bitterness [merirus] of the toil of the Torah. And this is the aspect of: "Shabbos — at Marah they were commanded" [Exodus 15:25] — as brought below within, in the teaching Retzitza, Siman 27. And this is the aspect of: "one who labored on Erev Shabbos will eat on Shabbos [mi sheh'tarach b'Erev Shabbos yochal b'Shabbos]." And likewise regarding the holiness of Shabbos itself, our Sages of blessed memory taught that it is among the things for which Israel gave their lives — and it is explained in the writings of the holy Ari z"l: that in [the words]: "and on their rest they shall sanctify Your Name [v'al menuchosam yekadishu es shimecha]" — one must intend to accept upon oneself self-sacrifice [mesiras nefesh], and so on. [וכו'] And the aforementioned soul — all its words are like burning coals — the aspect of: "Is not My word like fire? [halo ch'dah devari ka'aish]" [Jeremiah 23:29]. And this is the aspect of: "the voice of Hashem hews out flames of fire [kol Hashem chotzev lahavos aish]" [Psalms 29:7] — the final letters [sofay teivos] spell שַׁבָּת [Shabbas]. And this is the aspect of the holy fire that is revealed and drawn on the holy Shabbos — the aspect of: "its sparks are sparks of fire — a flame of G-d [rish'fay aish shalheves Kah]" [Song of Songs 8:6] — as explained in the writings of the holy Ari z"l. And through this the fire of the weekday — the fire of the Sitra Achra — is repelled and subdued — the aspect of: "You shall not kindle fire in any of your dwellings" [Exodus 35:3] — and so on — as brought in the holy Zohar and in the introduction to the Tikunim. And see in the sixth Tikkun among the later Tikunim: "and likewise the fire of the weekday should not appear on the holy Shabbos before the holy fire," and so on — [וכו'] and see in Tikkun 69, folio 109: that the mental faculties of Shabbos are the aspect of the mental faculties of Atzilus [Emanation] — and they are in the aspect of: "Is not My word like fire — [in which] no mixture whatsoever can be mixed," and so on. [וכו']

Shabbos = holy soul of all Creation = Miriam: Shabbos = World of Souls = source of Torah interpretations. Miriam = she who bears the bitterness of Torah toil. "Shabbos at Marah was commanded." "Mi sheh'tarach b'Erev Shabbos yochal b'Shabbos." All who gave their lives for Shabbos. Fire of Shabbos: "Halo k'dah devari ka'aish." "Kol Hashem chotzev lahavos aish" — final letters = Shabbas. Tikunim: Shabbos mochin = mochin of Atzilus — no mixture. The fire of the weekday must not appear before the holy fire. Havdalah = machloket sweetened: When the Shabbos soul departs → dispute is aroused. Havdalah = sweetening the dispute from Korach-type (not for Heaven) to Hillel/Shammai (for Heaven). Dispute in the Havdalah blessings themselves. Shevuos 18b: Havdalah over wine → children worthy of halachic ruling. Shabbos = upper heart = 32 paths = lev = burning lamp: Tikunim introduction 13b: "Aron vadai da lev ner delik… v'ihu Shabbas v'vei Shechinah ila'ah." Hot words like burning coals flow from there. The ark/heart = supernal Shechinah = hidden Torah. The table = lower Shechinah = revealed Torah = Malchus peh = Torah sheb'al peh. Nine tikunim all encompassed in Shabbos: (1) Staff of strength (na'aseh v'nishma) — every Shabbos Moshe returns the crowns to Israel; neshamah yeseirah. (2) Subduing the evil of listeners — Shabbos = reshus hayachid (private domain, height 10, width 4); all Israel enter from reshus harabbim to yachido shel olam. No carrying between domains. (3) Prayer in total self-nullification (yirah, matnas chinam). (4) Binding with the congregation — "va'ani tefilasi… eis ratzon… when the congregation prays." (5) Warm words like coals from the upper heart. (6) Drawing of Torah. (7) Creation of angels from Torah words. (8) Receiving power from Edom/Mars — Maharal responsum 153: the two angels = Tzedek + Mars. Don't recite Kiddush in the first hour (Tikuney Shabbos, SA 271). Kiddush in synagogue = more holiness. (9) Meriting the Land of Israel. Moshe died on Shabbos Minchah: Moshe's striking of the rock = prayer not in the aspect of mercy. "Va'eschanan" = matnas chinam = prayer of mercy. He merited to see the Land. Therefore his departure was on Shabbos Minchah = eis ratzon = prayer of mercy = matanah. Torah read during prayer = prayer draws Torah. Complete parasha with the community specifically (davka). Kiddush in shul / angels created from Torah words: Angels lend additional souls on Shabbos (Tikunim). Torah letters create spiritual forces = literal angels. Power levels of Shabbos holiness: (a) fully punish wicked; (b) subdue them in fear/shame; (c) arouse nations' justice against them; (d) at minimum, silence them from speaking ill. Buying a house in the Land of Israel on Shabbos: SA Orach Chayyim 307 — permitted, sign before their courts. The deep link between Shabbos and Land of Israel. "Va'ani tefilasi" at Shabbos Minchah before Torah reading: This prayer opens the upper heart (= Aron = the ark in the Tikunim). The illumination of the next week's parasha is drawn. Therefore we read Monday, Thursday, and complete on Shabbos. On Shabbos Minchah a new drawing begins for the following week. Isaiah 58 — Siman 20 reading: "Your foot" = raise souls from the Sitra Achra's grip + return them to the boundary of holiness; "your affairs" = only Torah/commandments (the staff of strength); "call it a delight" = with total humility, don't rely on your merit; "the holy one of Hashem, honored" = bind yourself with the congregation = "rov am hadras melech" + candle = burning lamp of the upper heart; "your ways" = ways of Torah; "your affairs and speaking words" = through the letters, angels are created for the Land of Israel = "angel of the covenant whom you desire"; "delight in Hashem" = hidden Torah from the upper Shechinah; "heights of the earth" = revealed Torah from lower Shechinah/Malchus peh; "heritage of Yaakov" = inherit the Land of Israel; "ki pi Hashem diber" = Torah words = "uveruach piv kol tze'vaam" = creation of angels = angels Yaakov sent before entering the Land.

Simanim 21 onward continue in the next installment.

Na Nach Nachma Nachman MayUman Yikara DiShabsa — Simanim 21–22

Yikara DiShabsa · יקרא דשבתא Part One — Simanim 21 and 22

Siman 21 — סימן כא Atika Tamir v'Satim — "The Ancient One, Hidden and Concealed…" [Likutay Moharan I, Siman 21]

The essential holy Divine abundance — which is the aspect of the supernal intellect [seichel hapanim] — shines on Shabbos — in the aspect of: "v'anpaha nehirin [and her face shines]," and so on. [וכו'] And from this is likewise drawn the aspect of the light of a person's face on Shabbos — as our Sages of blessed memory taught: "He blessed them with the light of a person's face." And this is the aspect of: "Penay Shabbos nekabelah [Let us receive the face of Shabbos]." And through the aforementioned Divine abundance, the flame of the heart rises by itself — and from this is drawn the aspect of the holy ardor that comes to every person generally on the holy Shabbos — for this is the aspect of: "its sparks are sparks of fire — a flame of G-d [rish'fay aish shalheves Kah]" [Song of Songs 8:6] — stated regarding the holiness of Shabbos — as explained in the writings of the holy Ari z"l — and as mentioned above many times. And this is the aspect of what is explained in the introduction to the Tikunim: "Aron vadai — lev ner dalik [the ark — certainly — the heart is a burning lamp]," and so on — [וכו'] "v'ihu Shabbas [and it is Shabbos]," and so on. [וכו'] Also, the holy Shabbos is comprised of the holiness of the seven lamps [shiv'as haneros] — through which one merits to receive the aforementioned Divine abundance.

For Shabbos is the aspect of the three colors of the eye and the pupil of the eye — for this is the aspect of: "See [re'u] that Hashem has given you the Shabbos" [Exodus 16:29] — specifically "see" [re'u, davka] — as explained elsewhere — and this is the aspect of the holiness of the eyes. Also, Shabbos is the aspect of the holiness of the ears — the aspect of: "Hearken to the words of the sages [shema divray chachamim]" [Proverbs 22:17] — for this is the aspect of what our Sages of blessed memory taught: that it is a mitzvah to assemble congregations every Shabbos and to expound words of Torah. And upon the people there is a great obligation to hear the teaching [derasha] — as our Sages of blessed memory taught [Tractate Gittin 38b]: that for this reason householders lose their property — because they fix their meal on Shabbos at the time when the sage is expounding — and as likewise brought in the Poskim. And this is what is written [Jeremiah 17:24]: "If you hearken diligently," and so on — [וכו'] "to sanctify the day of Shabbos," and so on. [וכו'] Also, Shabbos is the aspect of the holiness of the nose — through the fear of Heaven — the aspect of: "and he shall sense through the fear of Hashem [v'heriycho b'yir'as Hashem]" [Isaiah 11:3]. For this is the aspect of the yirah that flows on Shabbos upon every person — the aspect of "yara Shabbos" — as mentioned above many times. Also, Shabbos is the aspect of the holiness of the mouth — which is to not let falsehood issue from one's mouth — for this is the aspect of what our Sages of blessed memory taught: that even an unlearned person fears to lie on Shabbos. And this is the aspect of: "v'daber davar [and speaking words]" — stated in connection with Shabbos — for this is the aspect of the holiness of the mouth.

And the holy Shabbos is the aspect of the face of the Menorah [penay haMenorah] — that is, the intellect [seichel] of the aforementioned Divine abundance — which is the aspect of the light of the face mentioned above — and this intellect is the aspect of Ruach HaKodesh. For this is the aspect of the fact that on Shabbos the aspect of Ruach HaKodesh flows upon each and every person of Israel — as explained in the holy Zohar in several places.

That is, the aspect of a spirit of wisdom that comes from the holy [ruach chochmah ha'ba mi'kodesh] — for this is the aspect of: "and you shall guard the Shabbos — for it is holy [ki kodesh hu]" [Exodus 31:14] — as brought in the writings of the holy Ari z"l. And this Ruach HaKodesh is the aspect of a sukkah. And this is the aspect of the "sukkas shalom [a canopy of peace]" that is spread on Shabbos — and therefore one blesses: "HaPoreis sukkas shalom [Who spreads a canopy of peace]," and so on — [וכו'] as explained in the holy Zohar. And this sukkah is the aspect of the surrounding lights [makkifin]. And this is the aspect of what on Shabbos the surrounding lights enter — as explained in the writings of the holy Ari z"l. And this is the aspect of: "v'chulhon mis'atrin b'nishmatin chadtin [and all of them are crowned with new souls]." For this is the aspect of what in the future the Tzadikim sit with their crowns upon their heads. For the intellect [seichel] is the soul [neshamah] — as it is written: "and the breath of the Almighty gives them understanding [v'nishmas Shadai tevinam]" [Job 32:8] — as explained in the teaching Ashray Zaraka, Siman 35. And this is likewise the aspect of betrothal [kiddushin] and the wedding canopy [chupah] — as explained within. For Shabbos is the aspect of: "the congregation of Israel shall be your mate" — and within it there is a canopy, betrothal, and union — for this is the aspect of what on Shabbos night one recites: "Atah kidashtah [You sanctified]" — the aspect of betrothal [kiddushin], and so on — [וכו'] and at Minchah one recites: "Atah Echad [You are One]" — the aspect of union [yichud] — as brought. And in the holy Zohar, Parashas Terumah, the matter of: "and He is like a bridegroom going forth from his canopy [v'hu k'chasan yotze me'chupaso]" [Psalms 19:6] is explained regarding the secret of the holiness of Shabbos, and so on. [וכו'] And therefore on the Shabbos during the seven days of celebration [shiv'as yemay hamisteh], new faces [panim chadoshos] are not required — as explained in the Poskim — for Shabbos itself is the aspect of new faces — for the light of the face shines then, as mentioned above. And שַׁבָּת [Shabbas] has the same letters as בֹּשֶׁת [boshes — shame] — as brought. For when one damages the honor of Shabbos, heaven forfend — which is the aspect of the light of the face — through this one comes to shame [bushah], heaven forfend — which is likewise the essential [matter] in the face — as explained within. And also through this one comes to distress, heaven forfend — which is the aspect of: "segiru d'nehuru ila'ah [the closing of the supernal light]" — as explained in the Tikunim: that for one who does not fulfill the delight of Shabbos, the delight [oneg] is reversed for him into a "plague [nega] of tzara'as." And because the essential obligation upon a person to beget children is in order to leave a blessing after him — to continue drawing the supernal intellect in the world — therefore the essential time of marital union is on Shabbos — for then is the time of the shining of this intellect in its perfect fullness, as mentioned above. And therefore through the commandment of guarding the holy Shabbos one is saved from the punishment of yibum [levirate marriage] and chalitzah [the release ceremony] — for one who has no children, heaven forfend, must be rectified after his passing through the commandment of yibum and chalitzah — as explained within.

But through the guarding of Shabbos one is saved from this — as it is written [Isaiah 56:4–5]: "For so says Hashem to the sarisim who observe My Shabbosim," and so on — [וכו'] "and I will give them, in My house and within My walls, a hand and a name [yad v'shem] better than sons and daughters," and so on. [וכו'] And regarding why nonetheless his wife also requires yibum or chalitzah — see Zohar Vayeshev, folio 187 — where the aforementioned verse is also brought.

And because sometimes the mental faculties and the aforementioned Divine abundance are in a state of concealment — in the aspect of gestation [ibbur] — and then one must cry out the seventy voices [shiv'im kolos] — the cries of a woman in labor before the birth — and the aforementioned voices are encompassed within the seven voices that David spoke over the waters [Psalm 29] — therefore it was instituted by the early authorities to recite at the entry of Shabbos the psalm: "Mizmor l'David — Havu laHashem b'nei eilim [A psalm of David — Give to Hashem, O sons of the mighty]" [Psalms 29] — in which psalm are the seven aforementioned voices.

And this is the aspect of the blasts [teki'os] they would sound every Erev Shabbos — in order to arouse the aspect of the aforementioned voices. And because the birth — in which the mental faculties are born — is in the aspect of blood congealing and becoming milk — for this is the aspect of shame: "azil sumaka v'asay chivara [the redness goes and the whiteness comes]" — as explained within — therefore it is explained in the writings that one must sit before the entry of the holy Shabbos in great shame, and so on — [וכו'] and as is likewise understood from the Rambam, Chapter Thirty of the Laws of Shabbos.

And because on Shabbos is the time of drawing down the aforementioned mental faculties — through which Torah novellae are innovated — as understood within — therefore it is a great mitzvah to innovate in Torah on Shabbos. And likewise then is the time when the sage must expound publicly — as mentioned above many times. For since through the holiness of Shabbos one has merited to draw down the surrounding lights — which are the aspect of a segulah [a treasure / propitious gift] — certainly it is fitting and right to reveal the segulah to the treasured people [am segulah] — and to bestow of his goodness upon others — as explained within. And therefore Shabbos itself is likewise the aspect of a segulah — and was given only to Israel — the treasured people — and in privacy [b'tzin'ah] — as it is written: "between Me and the children of Israel" — specifically [davka] — "it is a sign forever" [Exodus 31:17] — and as our Sages expounded [Tractate Beitzah 16a]. And therefore they likewise taught there: "its reward is not made known to be revealed [matan secharah lo avida l'igluyay]." For the reward of Shabbos is in the aspect of Atika tamir v'satim [the Ancient One, hidden and concealed] — as explained within. And therefore the essential perfection of everything is through the holiness of Shabbos — as explained in the holy Zohar. For through the drawing down of the mental faculties and Da'as, one merits perfection — the aspect of: "if you have acquired knowledge — what do you lack? [da'as kanaisa — mah chaser?]" And therefore there is no petition of personal needs on Shabbos — for then one is in the aspect of "wholly good." And therefore the essential redemption depends on the guarding of Shabbos — as our Sages of blessed memory taught: "Were Israel to observe two Shabbosim — they would be redeemed immediately." For the essential redemption comes through Da'as. And therefore: "Those who taste it have merited life [to'amehah chayyim zachu]" — for the essential eternal life comes through Da'as. And therefore at the Minchah of Shabbos one recites: "You are One and Your Name is One — and who is like Your people Israel — a unique nation in the land" — for through the perfect Da'as that is drawn through the holiness of the holy Shabbos, one merits to be encompassed within His blessed Oneness. And therefore on Shabbos all forms of anger, rage, and [harsh] judgments are nullified — and all of this through Da'as — as all of this is explained within. And because the drawing down of the Da'as and the aforementioned mental faculties — which are in the aspect of surrounding [makkif] and surrounding of the surrounding [makkif l'makkif] — comes through the aforementioned voices — which are the aspect of: "wine [yayin] to arouse the voice [l'arma kala]" — and through the holiness of the seven lamps — which are the aspect of oil in privacy [shemen b'chasha'i] — therefore one kindles the Shabbos candle with oil and recites Kiddush over wine. And wine was given in seventy letters [shiv'im osiyos] — corresponding to the aspect of the seventy voices — through which the mental faculties are drawn from the aspect of gestation to birth — in the aspect of: "nichnas yayin yatza sod [when wine enters, the secret departs]" — and as understood likewise in Sefer HaMidos [at the letter Segulah, Part II] at its conclusion. And this is the aspect of the seventy [ayin] words in the Kiddush — as is well-known. And therefore at the time of the Kiddush, one should gaze also upon the Shabbos candles — as brought — for this is the essential [thing] — to draw also the surrounding lights inward — through the holiness of the candles — and then the Da'as is in its perfect fullness. And therefore: "the Shabbos candle is preferable on account of domestic peace [ner Shabbos adif mipnay shalom bayso]" [Tractate Shabbos 23b] — for through the drawing of the mental faculties inward, all forms of anger and rage are nullified, as mentioned above — and one merits peace — in the aspect of Shabbos Shalom — as is well-known. And there is yet more to explain in this matter — and see in the kavannahs.

And therefore one must change one's garments on Shabbos — for this is the aspect of "he changes his face [mishtaneh panav]," and so on. [וכו'] For the aforementioned surrounding lights are the aspect of garments [levushim] — as explained within. And this is the aspect of the three Shabbos meals — which correspond to: ע'דן נ'הר ג'ן [Eden, Nahar, Gan] — the initial letters of עֹנֶג [oneg — delight] — for all of this alludes to the drawing of the surrounding lights from concealment to revelation — until the segulah is revealed to the treasured people [am segulah], as mentioned above.

Eden is the aspect of the supernal surrounding lights — which are the aspect of Atika tamir v'satim [the Ancient One, hidden and concealed] — which are concealed and hidden from every side throughout the entire duration of this world — and they are the aspect of Eden: "No eye has seen," and so on — [וכו'] as our Sages of blessed memory taught — and there is the essential delight and pleasure of the World to Come — the aspect of: "then you will delight in Hashem" — the aspect of: "How great is Your goodness that You have hidden away," and so on — [וכו'] [Psalms 31:20] And because throughout the entire duration of this world they are buried and sealed in concealment — in the aspect of gestation [ibbur] — therefore they are also called Eden — in the manner of the verse: "after I have worn out, there was for me delight [ednah]" [Genesis 18:12] — and Yonasan translated it: "yahav li eidavin [it gave me times of ibbur]" — and similarly our Sages expounded in Midrash Rabbah: "He gave me edunim" (the aspect of times and pleasure [idan v'ta'anug]) — "He gave me iddavin" — from the language of gestation [ibbur] — as [in the verse]: "vatahar Sarah [and Sarah conceived]" — whose Aramaic translation is: "v'adyas."

Nahar [the River] — they are the aspect of the drawing of the surrounding lights — which are in the aspect of "ze'ira d'anpin isgelya v'lo isgelya [Ze'ir Anpin — revealed and yet not revealed]" — for this is the aspect of Yaakov and Yisrael — as explained within. And the beginning of their drawing [downward] comes through voices — for this is the aspect of: "the rivers lift up their voices [nasa'u neharos kolam]" [Psalms 93:3] — the aspect of: "the voice is the voice of Yaakov [hakol kol Yaakov]." Gan [the Garden] — it is the aspect of Gan of the orders of Torah [gan sidray d'oraissa] — as explained in the Tikunim.

For this is the aspect of the perfect revelation of the aforementioned surrounding lights to the treasured people — which comes through the aspect of speech — which is Malchus peh — as it is written: "from His mouth — knowledge and understanding [mipiv da'as u'sevunah]" [Proverbs 2:6]. And also the constriction [tzimtzum] — that one must constrict the light of the perception of the Divine abundance that is infused from Above with great speed in a single instant — and must constrict it and clothe it in many garments and constrictions — until it can come to some aspect of revelation — which is the aspect of birth. For this is the aspect of: "behind and before You have formed me [achor v'kedem tzartani]" [Psalms 139:5] — the aspect of the union of man and woman in order to beget children. And therefore this constriction is in the aspect of Malchus — the aspect of the garden [gan] — "d'israbi'u vei isbun v'dashe'in [in which grasses and herbs grow abundantly]" — as is well-known and as explained elsewhere.

And this: "If you return from Shabbos your feet," and so on. [וכו'] For when one merits the attainment of the surrounding lights through the holiness of the holy Shabbos — then the flame of the heart rises by itself — and one is greatly ardent to cleave to Him, blessed be He — and then not only is one certainly very guarded from the desecration of Shabbos, heaven forfend — but also all of one's thought is bound and cleaved to the holiness of Shabbos — in the aspect of: "and you shall call the Shabbos a delight — the holy one of Hashem, honored — and honor it," and so on — [וכו'] "from pursuing your affairs — and speaking words" — one is careful not to speak even any word that is not for the honor of Shabbos. "Then you will delight in Hashem — and I will cause you to ride upon the heights of the earth — and I will feed you with the heritage of Yaakov your father" [Isaiah 58:13–14] — and the holy Zohar expounded that this corresponds to the three Shabbos meals — which are the aspects of Eden, Nahar, Gan.

And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — that is, all of this one merits through the drawing of the surrounding lights from concealment to revelation — to such a degree that they enter into the inner mental faculties — and they emerge and are revealed through the aspect of speech — in the aspect of: "for Hashem gives wisdom — from His mouth, knowledge and understanding [ki Hashem yiten chochmah — mipiv da'as u'sevunah]" [Proverbs 2:6] — for this is the aspect of: "for the mouth of Hashem has spoken." And because through the drawing of Da'as and the mental faculties one merits to understand that the greatness and dominion that the nations and the wicked have is in truth a downfall and lowliness for them and greatness and dominion for us — this is elaborated in the psalm Mizmor Shir l'Yom HaShabbos: "A boorish man does not know," and so on — [וכו'] "when the wicked spring up like grass," and so on — [וכו'] "to destroy them forever," and so on — [וכו'] "for behold, Your enemies shall perish," and so on — [וכו'] "and You shall raise my horn like that of the wild ox [vatarem kir'eim karni]," and so on — [וכו'] "a righteous person will flourish like a palm tree," and so on — [וכו'] "to declare that Hashem is upright," and so on. [וכו'] [Psalms 92:7–16]

The essential holy Divine abundance — which is the aspect of the supernal intellect [seichel hapanim] — shines on Shabbos — in the aspect of: "v'anpaha nehirin [and her face shines]," and so on. [וכו'] And from this is likewise drawn the aspect of the light of a person's face on Shabbos — as our Sages of blessed memory taught: "He blessed them with the light of a person's face." And this is the aspect of: "Penay Shabbos nekabelah [Let us receive the face of Shabbos]." And through the aforementioned Divine abundance, the flame of the heart rises by itself — and from this is drawn the aspect of the holy ardor that comes to every person generally on the holy Shabbos — for this is the aspect of: "its sparks are sparks of fire — a flame of G-d [rish'fay aish shalheves Kah]" [Song of Songs 8:6] — stated regarding the holiness of Shabbos — as explained in the writings of the holy Ari z"l — and as mentioned above many times. And this is the aspect of what is explained in the introduction to the Tikunim: "Aron vadai — lev ner dalik [the ark — certainly — the heart is a burning lamp]," and so on — [וכו'] "v'ihu Shabbas [and it is Shabbos]," and so on. [וכו'] Also, the holy Shabbos is comprised of the holiness of the seven lamps [shiv'as haneros] — through which one merits to receive the aforementioned Divine abundance.

Divine abundance / seichel hapanim / light of the face: On Shabbos the supernal intellect shines → face radiates → "Penay Shabbos nekabelah." The flame of the heart rises by itself → holy ardor. Tikunim: "lev ner dalik… v'ihu Shabbas." Shabbos = seven lamps / holiness of all five senses: Seven lamps → Divine abundance. Eyes: "re'u ki Hashem nasan lachem haShabbas." Ears: obligation to hear the drashah (Gittin 38b). Nose: "v'heriycho b'yir'as Hashem." Mouth: no lying on Shabbos = "v'daber davar." Face of the Menorah = Ruach HaKodesh. Shabbos = sukkah = surrounding lights (makkifin) = crowns: Ruach HaKodesh = sukkah = "sukkas shalom." Makkifin enter on Shabbos. "V'chulhon mis'atrin b'nishmatin chadtin" = Tzadikim crowned in the future = intellect = soul = neshamah yeseirah. Shabbos = kiddushin + chupah + yichud. Shabbas = Boshes; oneg reversed to nega: Damaging the honor of Shabbos → shame.

Not fulfilling oneg Shabbos → "nega tzara'as." Marital union on Shabbos = the time for drawing the intellect. Shabbos-observance saves from yibum/chalitzah (Isaiah 56:4–5). 70 voices / Psalm 29 / Erev Shabbos blasts: Mental faculties in gestation → need the 70 voices (cries of labor) → contained in the seven voices of Psalm 29. Hence Psalm 29 recited at entry of Shabbos. Erev Shabbos blasts awaken the voices. Sitting in shame before Shabbos = "azil sumaka v'asay chivara" = blood → milk. Wine (70 letters) + oil (7 lamps) = Da'as drawn: Wine = 70 letters = 70 voices → mental faculties born from gestation. "Nichnas yayin yatza sod." 70 words of Kiddush. Gazing at the candles during Kiddush draws the makkifin inward. Shabbos candle = peace (anger nullified by the inner drawing of mochin). Changing garments = the makkifin are garments. Three Shabbos meals = Eden / Nahar / Gan = drawing the makkifin: Eden = Atika tamir v'satim = "no eye has seen" = gestation throughout this world (related to "ednah" / "iddavin" in Midrash = ibbur). Nahar = Ze'ir Anpin revealed and unrevealed = Yaakov = drawn through voices ("nasa'u neharos kolam"). Gan = Gan of the orders of Torah = Malchus peh = tzimtzum/constriction that enables birth = "achor v'kedem tzartani." Isaiah 58 concluding synthesis: When the makkifin are attained → heart flames → complete clinging to Shabbos in all speech and deed.

"Then you will delight / ride upon heights / heritage of Yaakov" = the three meals = Eden/Nahar/Gan (per the holy Zohar). "Ki pi Hashem diber" = makkifin drawn to revelation → Da'as → "mipiv da'as u'sevunah" → one understands that the nations' dominion is their downfall → Psalm 92 elaborates this.

Siman 22 — סימן כב Chotam b'Soch Chotam — "A seal within a seal…" [Likutay Moharan I, Siman 22] On the holy Shabbos the holy seals [chotamos] are rectified — as explained in Zohar Pekudei, folio 248b — and there too the matter of the seal of Yom Kippur is explained. And see in Likutay Halachos — where it is explained that this is the secret of the Shabbos boundary [techum Shabbos] — תְּחוּם [techum] — the letters [rearranged] form חוֹתָם [chotam — seal] — as understood likewise in the writings of the holy Ari z"l. And it is explained in the writings — regarding the passage of the holy Zohar: "es Shabsosai tishmoru — da igulah v'ribua d'lago [My Shabbosim shall you observe — this is the circle and the square from within]" — for this is the secret of "a

seal within a seal [chotam b'soch chotam]." And see Bereishis Rabbah, section 10, regarding Shabbos: "a parable of a king for whom they made a ring — what was it lacking? — A seal," and so on — [וכו'] — where it is explained that Shabbos is the aspect of the seal. And this is what our Sages of blessed memory taught [Vayikra Rabbah, section 29]: "All the seventh ones are beloved," and so on — [וכו'] "Among the days — the seventh is Shabbos," and so on — [וכו'] "Among the months — the seventh month," and so on — [וכו'] for within Shabbos is drawn likewise the aspect of the rectification of the seals — which is the aspect of Tishri — which is in the seventh month — as explained within. And our Sages of blessed memory taught that Tishri is from the language of "tishri v'tishbok [release and let go]," and so on — [וכו'] that is, the forgiveness of sins. And likewise regarding Shabbos — our Sages of blessed memory taught: that all who guard the Shabbos in accordance with its law are forgiven all their sins. And this is the aspect of: "im tashiv miShabbos raglecha [if you return from Shabbos your feet]" — the aspect of the seal of the legs [chotam haraglayim] — which are the aspect of the rebukersof the generation [mochi'ach hadoros] — who are called legs — on account of the fact that they are "limudey Hashem [those learned in Hashem]" (the aspect of Netzach and Hod — as is well-known) and so on — as explained within — and as understood likewise in the writings of the holy Ari z"l on the secret of: "im tashov miShabbos raglecha." "From pursuing your affairs on My holy day" — this is the aspect of the seal of the hands [chotam hayadayim] — which are the instruments of action.

And this is the aspect of: "and she acts by the desire of her palms [v'asa'as b'chefetz kapehah]" [Proverbs 31:13] — for on the holy Shabbos it is a mitzvah for the sages of the generation to assemble congregations and to expound publicly in words of rebuke and moral instruction [tochacha u'mussar] — as our Sages of blessed memory taught — for this is the aspect of the seal of the legs. And likewise the people are obligated to hear their rebuke and to receive their instruction with complete faith — for this is the aspect of the seal of the hands.

For Shabbos is the aspect of the perfection of faith and the nullification of all idolatry and false beliefs. And therefore our Sages of blessed memory taught: "even one who worshipped idolatry," and so on — [וכו'] "he is forgiven." Also, the seven days of Creation correspond to the seven shepherds [shiv'ah ro'im] — as is well-known — and Shabbos is the comprehensiveness of all of them — for this is the aspect of the h

oly illumination of the seven shepherds — who are the comprehensiveness of all holiness — for this is the aspect of: "for it is holy [ki kodesh hu]." And through this illumination the holy faith is completed and filled to fullness — as explained within. And Moshe Rabbeinu — who is the Ra'aya Mehaimna [the Faithful Shepherd] — is one aspect with the holiness of Shabbos. And through him the illumination of the holiness of Shabbos is drawn to all of Israel — as explained in the writings of the holy Ari z"l on the matter of: "Moshe rejoiced in the gift of his portion," and so on.

[וכו'] And this: "for You called him a faithful servant [ki eved ne'eman karasah lo]" — specifically ne'eman [faithful] — as mentioned above. And because it is impossible to come to these shepherds — who are the comprehensiveness of all holiness (which is the aspect of the holiness of Shabbos, as mentioned above) — except through holy boldness [azus d'kedushah] — and all the holy voices are the aspect of holy boldness — as explained within — therefore it was instituted to recite at the entry of the holy Shabbos the seven voices in the psalm L'David — Havu laHashem, and so on — and therefore they are seven voices — corresponding to the seven shepherds. And therefore [the psalm] concludes: "Hashem will give strength to His people [Hashem oz l'amo yiten]" [Psalms 29:11] — the aspect of holy boldness — which is the aspect of the aforementioned voices. And this: "Hashem will bless His people with peace [Hashem yevarech es amo vashalom]" [Psalms 29:11] — the aspect of the holiness of Shabbos — which is the aspect of the King Whose peace is His [Melech shehashalom shelo] — as explained in the holy Zohar. And also because through this the aspect of the seal of the legs is rectified — for this is in the aspect of: "and all your children shall be taught of Hashem — and great shall be the peace of your children [v'chol banecha limudey Hashem v'rav shalom banecha]" [Isaiah 54:13] — and so on — [וכו'] as explained within. And therefore they would sound blasts on every Erev Shabbos — as our Sages of blessed memory taught — in order to break the boldness of the Sitra Achra and to merit the holiness of Shabbos. And therefore there is no sounding of the shofar on Shabbos — and our Sages of blessed memory taught: "one does not cry out and does not sound alarms on Shabbos for any distress," heaven forfend, and so on — [וכו'] (see Shulchan Aruch, Orach Chayyim, Siman 288 and Siman 576) — for all the voices and cries are in order to break the boldness of the Sitra Achra — as understood within. But on Shabbos the Sitra Achra is subdued by itself through the holiness of Shabbos. And this is the aspect of: "and the pride of her strength shall cease therein [v'nishbat bah ge'on uzah]" [Ezekiel 30:18, 7:24] — and: "I will put an end to the pride of the powerful [v'hishbati ge'on azim]," and so on — [וכו'] — the aspect of the nullification of the boldness of the Sitra Achra through the holiness of Shabbos. And also because the holiness of Shabbos is itself comprised of all the aspects of the holy voices, as mentioned above. And therefore it is a mitzvah to multiply the bodily pleasures on the holy Shabbos. For the holy Shabbos is the World of Souls — and then each and every person — according to his own aspect — merits an additional soul [neshamah yeseirah]. And the soul of every person always sees and perceives sublime matters — except that it is unable to illuminate the body so that it too will know of these perceptions — because it fears to approach the body lest it become ensnared, heaven forfend, in the boldness of the body — as explained within.

But on Shabbos the holiness shines so greatly that all forms of boldness of the Sitra Achra are broken and nullified — and a great holiness is drawn also upon the bodies of Israel. And then the holy soul is able to illuminate — from its holy illuminations — also upon the body. And this is what Rashi explained [Tractate Beitzah 16a]: "An additional soul — breadth of heart for rest and joy and to be open [to generosity] broadly — and he eats and drinks and his soul is not squeezed within him" — that is, as mentioned above. For then the soul does not despise even the bodily pleasures — for the eating of Shabbos and all its pleasures are holy (as explained in the holy Zohar and the writings) — to such a degree that they are good also for the soul — as explained within. And this is the aspect of: "How beautiful you are and how pleasant — love with delights [mah yafis u'mah na'amta ahavah b'sa'anugim]." [Song of Songs 7:7] And therefore it is a great mitzvah to innovate in Torah then — and it is a great pleasure for the additional soul — as explained in the holy Zohar. For in truth, these Torah novellae are drawn from the illumination of the soul itself — which illuminated from its perceptions also upon the body — until through this one merited to innovate these wondrous novellae. And when the soul sees the impressions [reshimos] that remain upon the body from its holy illuminations (for this is the aspect of the aforementioned Torah novellae — which are clothed also in a bodily garment) — through this it returns and ascends to its level and standing with even greater additional force — as explained within.

And all of this comes about specifically in each and every person of Israel according to his own aspect.

And in general — among all of Israel — it comes about through the truly wise man [chacham emes] of the generation — who is the aspect of the soul of the entire generation. For during the weekdays it is sometimes difficult for him to draw close to them and to illuminate upon them from his holy perceptions — on account of the aforementioned [boldness of the body]. But on the holy Shabbos it is most propitious [mesuggal] to draw close to them — to rebuke them, to bring them near, and to speak to their hearts. Because of the greatness of the holy illumination that shines then upon each and every person — until the boldness of the Sitra Achra within him is broken. And therefore it is most propitious to draw close to the truly righteous [Tzadikim emes] and to come to them for the holy Shabbos.

And also the giving of the Torah in general — in the aspect of: "Hashem oz l'amo yiten [Hashem shall give strength to His people]" — in its plain meaning — was likewise on the holy Shabbos — as our Sages of blessed memory taught. And because sometimes the body is so distant from the soul that it is not in the aspect of flesh for the bone [basar l'etzem] — which is the aspect of the soul. And likewise in general — for sometimes human beings are so very distant from the sage of the generation that they do not hear at all the holy voice — only a hollow sound [kol havrarah] — and the rectification for this is service [shimush] — that one should serve the sage. And likewise the body should serve the soul through the practical commandments. And this applies likewise to the matter of the holiness of the holy Shabbos.

And therefore we find in tractate Shabbos, folio 119 — that even the great and holy Amoraim of blessed memory would toil and serve personally for the honor of the holy Shabbos: "Rabbi Avuhu would sit and fan the fire — Rav Safra would singe the head of the animal — Rava would salt the fish," and so on — [וכו'] "Rav Chisda would cut the beets — Rabbah and Rav Yosef would chop wood," and so on — [וכו'] see there further. And from this you will understand the greatness of the spiritual quality of the holiness of the holy Shabbos — that such great ones would toil, strive, and serve themselves in honor of the holy Shabbos — in order to cleave to the spiritual holiness and to hear the aspect of the holy voice of the holy Shabbos — which is the aspect of the soul — the aspect of the World of Souls. And to come to holy boldness one must come through joy — in the aspect of: "for the joy of Hashem is your strength [ki chedvas Hashem hi ma'uzkem]" [Nehemiah 8:10].

And this is the aspect of the great joy of the holy Shabbos — as explained in the holy Zohar. And therefore our Sages expounded this verse regarding the honor of Shabbos [Tractate Beitzah 15b]: "what is written: 'for the joy of Hashem is your strength'?" and so on — [וכו'] "The Holy One, blessed be He, said: 'Borrow upon My account and sanctify the holiness of the day — and trust in Me — and I will repay.'" And this: "borrow upon My account," and so on — [וכו'] for through the blemish of boldness one falls into debt and loans — as explained in Likutay Halachos, Laws of Loans. But for the honor of Shabbos it is a mitzvah even to borrow — and this: "and sanctify the holiness of the day" — for the holy Shabbos is the aspect of the comprehensiveness of all holiness — the aspect of the illumination of the seven shepherds — through which the faith is completed. And this: "and trust in Me [v'ha'aminu bi]" — specifically "trust" [v'ha'aminu, davka] — "and I will repay." For faith is the root of all the influences and blessings — the aspect of: "a man of faith is abundantly blessed [ish emunas rav berachos]" [Proverbs 28:20] — as explained elsewhere. And the essential joy comes through the crowns of the aspect of na'aseh v'nishma [we shall do and we shall hear] — as explained within. And from there is drawn the joy of Shabbos — as explained in the writings of the holy Ari z"l: that on Shabbos Moshe Rabbeinu, peace be upon him, returns to Israel the aforementioned crowns — and from there is drawn the aspect of the additional illumination of the holiness of Shabbos for each and every person of Israel. And na'aseh v'nishma [we shall do and we shall hear] — they are the aspects of Torah and prayer — revealed and hidden, and so on — [וכו'] that is, what every person must ascend in each and every time from level to level — and that the hidden [nistar] that is before him should become the revealed [nigleh] — and so he shall ascend from level to level — until he merits to be encompassed within the light of the Infinite [Ain Sof] itself, as it were — and there the aspect of na'aseh [we shall do] is the very Torah of G-d [Toras Hashem mamash] — and the nishma [we shall hear] is the aspect of the prayer of G-d [tefilas Hashem mamash]. And this is the aspect of the ascent of the worlds that occurs every Shabbos and Shabbos — and then is the essential perfection of Torah and prayer — as mentioned above many times. And this is why one prays Shacharis [the morning prayer] and afterward reads the Torah.

For [it is in the aspect of:] na'aseh [becomes] from the aspect of prayer [what becomes] Torah — the aspect of the revealed — the aspect of na'aseh — and one merits the aspect of the hidden — the aspect of nishma — the aspect of prayer at a much higher level — which is the aspect of the Musaf prayer — for then one ascends to a very great height — and one says "Keser" — as all of this is explained in the writings. For this is the aspect of what our Rebbe of blessed and saintly memory said in his holy conversations: "men darf nor davvinen un lernen un davvinen [one must only pray and study and pray]" — that is, as mentioned above. And then one merits to be encompassed within the Infinite itself, as it were — in complete oneness — for this is the aspect of: "Atah Echad [You are One]," and so on — [וכו'] which is recited at Minchah every Shabbos — after the Torah reading at Minchah. And therefore on Shabbos is the essential time for the study of Kabbalah — which is the hidden [dimension] of the Torah. And this is what our Sages of blessed memory taught: "Shabbosim were given only for words of Torah." "Words of Torah" — these are the hidden [dimension] of the Torah — as explained within.

And this is what is written: "And the strangers who attach themselves to Hashem," and so on — [וכו'] "all who guard the Shabbos," and so on — [וכו'] "and I will bring them to My holy mountain and gladden them in My house of prayer" [Isaiah 56:7] — and our Sages expounded regarding this: "from where [do we know] that the Holy One, blessed be He, prays?" and so on — [וכו'] that is — through the holiness of Shabbos one merits the illumination of the holy joy drawn from the aspect of the prayer of G-d Himself. And therefore the perfection of the ascent of all the commandments performed during the weekdays comes through the holiness of Shabbos — as explained elsewhere. For the fulfillment of the commandments is the aspect of Torah — the aspect of na'aseh — and the essential vitality within them is the aspect of nishma — which is the hidden — which is the clinging [deveikus] — which is the essential ultimate perfection of all the commandments — as is well-known. And therefore the holiness of Shabbos in its essence is likewise the aspect of the hidden — as our Sages of blessed memory taught: "All the commandments were given publicly — but Shabbos was given in privacy," and so on — [וכו'] and they taught: "its reward is not made known to be revealed" — for the reward of Shabbos is the aspect of the supernal Eden — of which it is stated: "No eye has seen," and so on — [וכו'] and also Shabbos is the aspect of "a heart that understands [lev meivin]" — as mentioned above in Siman 20 in the name of the introduction to the Tikunim. And this is the aspect of nishma — the aspect of: "and You shall give to Your servant a hearing heart [v'nasata l'avdecha lev shome'a]" [I Kings 3:9].

For Shabbos is the aspect of the World of Thought — which is the aspect of nishma. And this: "A psalm, a song for the day of Shabbos — it is good to give thanks to Hashem — and to sing praises to Your Name, Most High" [Psalms 92:1–2] — for then shines the aspect of the hidden — the aspect of nishma — the aspect of the supremely elevated prayer — which is above everything — for it is the aspect of the prayer of G-d Himself. And therefore then it is very good to pray and give thanks to Hashem, and so on.

[וכו'] And this: "How great are Your works, Hashem" [Psalms 92:6] — the aspect of na'aseh — "how very deep are Your thoughts" — they are the aspect of nishma — the aspect of prayer. And this: "Vayakhel Moshe [and Moshe assembled]," and so on — [וכו'] "these are the matters that Hashem commanded — to do them [eileh hadevarim asher tzivah Hashem la'asos osam]" [Exodus 35:1] — that is, that the devarim [matters/words] that G-d commanded — which are words of Torah [divray Torah] — the aspect of prayer — the aspect of nishma — shall become from them the aspect of na'aseh — the aspect of Torah — and one will have a higher level of nishma. And this: "six days you shall do work — that the work should be done by itself — and on the seventh day there shall be for you a sacred rest — Shabbas Shabbaton — for Hashem" [Exodus 35:2] — for when the commandments performed during the weekdays — which are the aspect of na'aseh — ascend and are encompassed within the holiness of Shabbos — they are encompassed, as it were, within the Infinite — and then they are consider

ed as the very Torah of G-d — as if all these acts are done by themselves — only through the power of G-d, blessed be He, alone — in the aspect of: "for from You is everything [ki mimcha hakol]," and so on.

[וכו'] [I Chronicles 29:14] And likewise the nishma — which is the aspect of thought and clinging — the aspect of prayer — is likewise encompassed ever higher and higher — until it is, as it were, in the aspect of the very prayer of G-d — for this is the aspect of Kodesh [holiness] — the aspect of the supernal Chochmah — as is well-known. And this is the aspect of Shabbas Shabbaton — and our Sages of blessed memory taught: "cease from thoughts of work [shevos mimachsheves avodah]" — that even the aspect of service [avodah] that is in thought — which is the aspect of nishma — the aspect of Shabbos — the World of Thought — shall ascend yet higher to the aspect of the supernal Shabbos — which is the aspect

of the very prayer of G-d — for this is the aspect of: "Shabbas Shabbaton laHashem [a Shabbos of Shabbosim — for Hashem]." And see Zohar Acharay Mos, folio 79: "Mizmor shir l'yom haShabbas — l'yom haShabbas mamash [A psalm, a song for the day of Shabbos — for the actual day of Shabbos] — the praise that the Holy One, blessed be He, praises [Himself] [shevcha d'ka meshabe'ach Kub"H] (the aspect of the very prayer of G-d) — then joy is found and soul is added — for the Ancient One is revealed," and so on. [וכו'] And it is impossible to explain such matters so very much — as is understood. And this is the aspect of: "My Shabbosim shall you observe" — two Shabbosim — corresponding to na'aseh v'nishma mentioned above.

For at first one must make — from all the levels that are the aspect of nishma — the aspect of the hidden — before him — one shall make from them the aspect of na'aseh — and he will have a higher level of nishma. That is — that his nishma shall be the very Torah of G-d — and this nishma is the aspect of Shabbos in truth — for it is elevated, as it were, even above the level of the first point of Creation — which is the beginning of Atzilus [Emanation]. And afterward — when one merits to be encompassed within the Infinite Himself, blessed be He — then even this level becomes [the aspect of] the Torah of G-d — for His Torah is the aspect of the very Torah of G-d — and one merits an even higher nishma — which is the aspect of the very prayer of G-d — and this nishma is the aspect of the supernal Shabbos, as mentioned above. And this is the aspect of: "b'reishis yara Shabbas [in the beginning — [Shabbos] was feared]" — for this nishma — which is the aspect of Shabbos — is the aspect of prayer — the aspect of yirah — the aspect of shame — and from there is the essential perfection of joy — through which one merits holy boldness — through which the faith is perfected — which is the aspect of: "Jerusalem — a faithful city [Yerushalayim kirya ne'emanah]." [Isaiah 1:21] And therefore our Sages of blessed memory taught: "Jerusalem was destroyed only becaus

e they desecrated the Shabbos therein." And likewise the essential building of Jerusalem depends on the guarding of Shabbos — as it is written [Jeremiah 17:24–25]: "And it shall be, if you hearken diligently to Me — says Hashem," and so on — [וכו'] "to sanctify the day of Shabbos," and so on — [וכו'] "then through the gates of this city kings shall enter," and so on — [וכו'] "and this city shall dwell forever," and so on. [וכו'] And this: "if you hearken diligently [im shamo'a tishme'un]" — specifically [davka] — for the holiness of Shabbos is the aspect of nishma, as mentioned above. And this: "the testimony of Hashem is faithful [edus Hashem ne'emanah]" [Psalms 19:8] — as explained within. For Shabbos is the aspect of testimony — as our Sages of blessed memory taught: "three testify to one another," and so on. [וכו'] And through this the faith is completed. And therefore the essential perfection of all Creation is through Shabbos — as explained in the holy Zohar — for it is in the aspect of "the complete utterance [ma'amar hashaleim]." And the complete utterance is the aspect of "father and son as one" [av u'ven k'chada] — and this: "and My Shabbosim shall you observe — I am Hashem your G-d [v'es Shabsosai tishmoru — ani Hashem Elokeichem]" [Leviticus 19:30] — and Rashi explained: "you and your Father are both obligated in My honor," and so on.

[וכו'] For the holiness of Shabbos in its root encompasses father and son as one, as mentioned above. And this is the aspect of: "you and your son," and so on — [וכו'] stated in the guarding of Shabbos. And because it is impossible to attain a higher level of na'aseh v'nishma each time — except through a descent before the ascent — and this is what our Sages of blessed memory taught: "keivan d'shavas — vay — avdah nefesh [since it rested — 'woe!' — the soul was lost]" — that is, when one reaches and attains the level of na'aseh v'nishma — which is the aspect of Shabbos — the aspect of the World of Thought — the World of Souls — which is the aspect of the additional soul that a person merits to receive on Shabbos — then imm

ediately afterward — after the departure of the Shabbos — one has a descent — for this is the aspect of: "vay — avdah nefesh [woe — the soul was lost]." And through this one subsequently merits on the coming Shabbos an even greater ascent — and merits to receive an additional soul from a higher level — and to attain a higher level of na'aseh v'nishma. And this is likewise encompassed within what our Sages taught: "Were Israel to observe two Shabbosim," and so on — [וכו'] And therefore Shabbos is the aspect of teshuvah — as is well-known and as mentioned above many times. For through teshuvah the descent is transformed into the ultimate ascent — and one merits an even higher level — until one is encompassed within the Infinite — as explained within. And this is the aspect of the holiness of Shabbos, as mentioned above.

And therefore שַׁבָּת has the same letters as בֹּשֶׁת [shame] — for within it shines the aspect of the supernal nishma — which is the aspect of yirah and shame — the aspect of: "boshes panim l'Gan Eden [shame of face — for Gan Eden]." [Tractate Avos 5:20] And this is the aspect of oneg Shabbos: "oneg" — the initial letters: ע'דן נ'הר ג'ן [Eden, Nahar, Gan] — as is well-known. And therefore even those who are liable to Gehinnom rest on Shabbos — for "az panim l'Gehinnom [the impudent face — to Gehinnom]." [ibid.] But on Shabbos the boldness of the Sitra Achra is nullified, as mentioned above — and therefore our Sages of blessed memory taught: "whoever delights in the Shabbos is saved from the subjugation of kingdoms." For the essential subjugation of kingdoms comes through boldness — the aspect of: "azus malkusa b'lo taga [boldness of sovereignty without a crown]" [Tractate Sanhedrin 105a] — and through oneg Shabbos one is saved from their boldness. And this: "If you return from Shabbos your feet" (the aspect of the seal of the legs, as mentioned above) "from pursuing your affairs on My holy day" (the aspect of the seal of the hands, as mentioned above) "and you shall call the Shabbos a delight" (the aspect of the aforementioned oneg Shabbos — for which it is a mitzvah to delight even the body — and it is a delight also for the soul, as mentioned above) "the holy one of Hashem, honored." Honor [kavod] is the aspect of the soul — as it is written: "b'sodam al tavo nafshi uv'kehalum al techad kevodi [into their secret let not my soul enter — and in their assembly let not my glory be joined]" [Genesis 49:6] — and it is written: "therefore my heart is glad and my glory [kevodi] rejoice

s" [Psalms 16:9] — and the commentators explained: "kevodi — this is the soul — which is the essential honor of the body." That is, he should merit to sense on Shabbos the illumination of the holy soul — which illuminates also upon the body — from the holiness of its own perceptions.

And perhaps the meaning is: "and you shall call the Shabbos a delight" — refers specifically [to the individual] — that each person should sense the great illumination from his own soul — which is the aspect of Shabbos — the World of Souls. And: "the holy one of Hashem, honored" — refers in general [to the collective] — that the entire generation should receive and sense the illumination of the sage of the generation — who is their soul. And this: "the holy one of Hashem [liKdosh Hashem], honored" — who is the sage of the generation — as mentioned above. And when the soul illuminates upon the body — then the body too is in the aspect of honor. (And see what our Sages of blessed memory taught [Tractate Sanhedrin 94a] regarding the verse: "and under his glory," and so on.) And this is what our Sages of blessed memory taught: "One who honors the Torah — his body is honored by the creatures." And the commentators explained: "One who honors the Torah — who expounds the reasons of the Torah and its inner dimension [pnimiyus]" — especially as per what is explained in this very teaching — regarding the matter of: "when Rabban Gamliel died — the honor of the Torah was nullified" — for in the days of Rabban Gamliel they would study Torah while standing, and so on — [וכו'] that is — for the hidden [dimension] of the Torah — which is the aspect of standing — the aspect of prayer — is the aspect of the soul of the Torah. And when one merits to attain the inner dimension of the Torah, this is the essential honor of the Torah — and then the plain rulings [gufay halachos] that are in the Torah — which are the aspect of the revealed — the aspect of na'aseh — are also very greatly honored.

And therefore the illumination of one's soul shines upon him — that person — to such a degree that even his body is honored by the creatures. For the root of body and soul is likewise the aspect of na'aseh v'nishma — and see further in Likutay Halachos and you will understand more. And our Sages of blessed memory taught: "How foolish are the other people — who rise before a Torah scroll but do not rise before a Torah scholar." It follows that the essential honor of the Torah is the honor of the truly great Torah scholars — for since they merit to attain and to reveal the soul of the Torah — which is the aspect of the inner dimension and hidden [dimension] — which is its essential honor — therefore all the honor belongs to them. And this is likewise the aspect of the honor of Shabbos — which one must honor even with bodily pleasures. And this: "the holy one of Hashem, honored" — as mentioned above. And this: "and honor it from pursuing your own ways" — that is, he should not engage in his own ways — only in the ways of Heaven — to attain each and every time a higher level of na'aseh v'nishma — and to go from level to level and from world to world. And na'aseh v'nishma — which are Torah and prayer — are the essential aspect of honor — as the teaching of our Sages of blessed memory: "there is no honor except Torah [ain kavod ela Torah]." [Tractate Avos 6:3] And likewise prayer is the aspect of honor — as it is written: "assign honor to His praise [simu kavod tehilaso]" [Jeremiah 13:16] — as explained elsewhere. And Torah is called a derech [way/path] — as the teaching of our Sages of blessed memory — and regarding prayer — which is clinging — it is stated: "to walk in all His ways [lalachet b'chol derachav]" [Deuteronomy 11:22] — and: "and to cleave to Him [v'lidavkah vo]." "From pursuing your affairs and speaking words [v'daber davar]" — and our Sages of blessed memory expounded: that it is forbidden for a person to petition for his needs on Shabbos — for the petitio

n of personal needs is sometimes the aspect of a hollow sound [kol havrarah] — one w

ho cries only for his own benefit: "hav lan chayyay u'mezonay [give us life and sustenance]." And also because one is encompassed within the aspec

t of "Ayin" [nothingness] — that is, within the light of the Infinite — and therefore one does not ask for personal needs — for there is the essential perfect

ion — the aspect of the complete utterance — and nothing is lacking for him — for this is the aspect of: "one who requests mercy for his fellow," and so on — [וכו'] "he is answered first" — as explained within. "Then you will delight in Hashem" — that he will merit to attain the hidden [dimension] of the Torah — which is the aspect of nishma — for this is the aspect of: "v'shim'u shemo [and they heard His Name]," and so on — [וכו'] "v'tis'anag b'deshen nafshechem [and your soul shall delight in abundance]" [Isaiah 55:2] — and this: "upon Hashem [al Hashem]" — which is the aspect of Atika [the Holy Ancient One] — as explained in the holy Zohar. And this hidden [dimension] is the aspect of the perfection of prayer in the ultimate fullness — for this is the aspect of: "v'hispallel Chanah al Hashem [and Chanah prayed — upon Hashem]" [I Samuel 2:1] — as this matter is likewise explained in the holy Zohar. "And I will cause you to ride upon the heights of the earth" — and our Sages expounded: that one is saved from the subjugation of kingdoms — for this is the aspect of the nullification of the boldness of the Sitra Achra, as mentioned above — through the holy boldness [azus d'kedushah] — which is the aspect of the Malchus d'Kedushah — as it is written: "and He shall give strength to His king [v'yiten oz l'malko]," and so on.

[וכו'] [I Samuel 2:10] "And I will feed you with the heritage of Yaakov your father" — this is the aspect of the holy voices — which are the aspect of holy boldness — for this is the aspect of: "the voice is the voice of Yaakov [hakol kol Yaakov]," and so on — [וכו'] [Genesis 27:22] and our Sages expounded: that through the voice of Yaakov the power of the hands of Esav is nullified — which is the subjugation of kingdoms of the nations — which comes only from the boldness of the Sitra Achra — of which it is stated: "he'az ish rasha b'fanav [the wicked man is emboldened in his face]" [Proverbs 21:29] — and our Sages expounded: "this is Esav." And from the deeds of the Sitra Achra come heresy, idol-worship, and false beliefs — which are the aspects of the hands of the Sitra Achra — the aspect of the hands of Esav. And through the voice of Yaakov — which is the aspect of holy boldness — the hands of the Sitra Achra are subdued — and the hands of holiness are filled — which are the aspect of complete and upright faith. And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — for the essential drawing of all the aforementioned rectifications comes about through the fact that on Shabbos the supernal and awesome nishma shines — which is the aspect of the very prayer of G-d — for this is the aspect of: "for the mouth of Hashem has spoken." For one merits to be encompassed within the Infinite, as it were — where His prayer is in the aspect of: "for the mouth of Hashem has spoken" — for the Holy One, blessed be He, Himself speaks and prays, as mentioned above. Also, the heritage of Yaakov alludes to the aspect before Creation — as the teaching of our Sages of blessed memory: "my world, my world — who created you? Yaakov created you." And therefore it is an inheritance without limits — for it is literally the aspect of the Infinite, as mentioned above.

And this is what we pray on Shabbos: "Retzei na bimenuchosenu — Kadsheinu b'mitzvosecha — v'ten chelkenu b'Sorasecha [Be pleased with our rest — sanctify us with Your commandments — and grant our portion in Your Torah]" — that is, that our portion — [our] fulfillment of the commandments — which is the aspect of Torah — should be in the very Torah of G-d — as explained within. "Sab'einu mituvecha [satisfy us with Your goodness]" — that is, that we should merit to attain the hidden [dimension] — which is in the aspect of: "mah rav tuvcha asher tzafanta lirey'acha davka [how great is Your goodness that You have hidden away — for those who fear You — specifically]" [Psalms 31:20] — for the hidden [dimension] — which is the aspect of nishma — the aspect of the supernal Eden — concealed and hidden — is the aspect of yirah — as explained within — and there is the essential satiation — the aspect of: "v'hisbiya b'tzachtzachos nafshecha [and He shall satisfy your soul with radiant splendors]" [Isaiah 58:11] — the aspect of the lights of radiant splendors [oros hatzachtzachos] — as is well-known and as explained elsewhere. And this: "v'sammach nafshenu b'Yishu'asecha [and gladden our soul with Your salvation]" — for from there is the essential joy — the aspect of: "v'gilu b're'adah [and rejoice in trembling]" [Psalms 2:11] — as explained within. And this: "b'Yishu'asecha [with Your salvation]" — for through joy one merits holy boldness — which is in the aspect of: "ozi v'zimras Yah — vayehi li lishu'ah [my strength and the song of G-d — and He became my salvation]" [Exodus 15:2] — and this: "v'zimras Yah [and the song of G-d]" — specifically י · Yud — ה · Hei — which is the aspect of the very prayer of G-d — as explained below within in Siman 105. And from there is the essential joy and holy boldness — through which salvation comes. For all the sufferings, heaven forfend, come only to break the boldness of the body — the boldness of the Sitra Achra. But when one merits the aspect of holy boldness — the boldness of the Sitra Achra is automatically nullified — and through this salvation comes.

For because of this very [boldness that is rectified] Jerusalem is built as: "Yerushalayim ir az lanu [Jerusalem — a city of strength for us]" "yeshu'ah [salvation]," and so on — [וכו'] [Isaiah 26:1] — as explained elsewhere. And therefore it concluded: "open the gates and let the righteous nation that keeps faithfulness enter [pitschu she'arim v'yavo goy tzadik shomer emunim]" [Isaiah 26:2] — for through this the faith is completed, as mentioned above. And this: "v'taher libenu l'avdecha be'emes [and purify our hearts to serve You in truth]" — that is, through the holy joy — which is the aspect of holy boldness — one merits the purification of the heart from all forms of heresy and false beliefs — which defile like a menstruant [niddah] — and one merits complete faith with the whole heart — in the aspect of: "emunascha b'soch libi [Your faith within my heart]" [Psalms 40:11] — and it is written: "and You found his heart faithful before You [u'matzata es levavo ne'eman lefanecha]" [Nehemiah 9:8].

And this is what is written: "hasiru es elohay haneichar [remove the foreign gods]," and so on — [וכו'] "v'hitaharu [and purify yourselves]" [Genesis 35:2] — and this is the aspect of: "u'michol gilluleichem etaher eschem [and from all your abominations I will purify you]" [Ezekiel 36:25].

And this is what is written [II Chronicles 19:9]: "koh ta'asu b'yir'as Hashem b'emunah u'vlevav shalem [so shall you do — in the fear of Hashem — in faithfulness and with a whole heart]." And this: "v'hanchilenu Hashem Elokeinu b'ahavah u'veratzon Shabbas kodshecha [and grant us, Hashem our G-d, with love and with will, Your holy Shabbos as an inheritance]" — for all of this is encompassed within the holiness of Shabbos, as mentioned above. And likewise: "l'avdecha be'emes [to serve You in truth]" alludes to the rectification of the seals — which are the aspect of truth [emes] — as our Sages of blessed memory taught [Tractate Shabbos 55a; Tractate Yoma 69b]: "The seal of the Holy One, blessed be He, is truth [chotamo shel HaKadosh Baruch Hu emes]." And this: "im tashov miShabbos raglecha [if you return from Shabbos your feet]" — the initial letters of א'ם ת'שוב מ'שבת spell אֶמֶת [emes — truth] — as brought in the writings of the holy Ari z"l. And this is the aspect of the seal of the legs. And likewise our Sages of blessed memory taught: "emunah iskeryah kad ischarbar bah emes [faith is called [so] when truth is joined within it]" — and this is the aspect of the seal of the hands — which is the aspect of emunah [faith], as mentioned above. And this too is the aspect of the heritage of Yaakov — as it is written: "give truth to Yaakov [titen emes l'Yaakov]" [Micah 7:20] — and all of it is encompassed within the holiness of Shabbos — which is the aspect of emes — as mentioned above many times.

Shabbos is the aspect of the holy face — the aspect of shining countenance [anpin nehirin] — as it is written: "v'anpaha nehirin [and her face shines]," and so on. [וכו'] And this is what our Sages of blessed memory taught: "He blessed them with the light of the face of a person." And therefore: "those who taste it have merited life" — as it is written: "in the light of the king's face — life [b'or penay melech chayyim]" [Proverbs 16:15] — and this is the aspect of the joy of Shabbos — the aspect of: "the fullness of joys before Your face [sovah semachos es panecha]." [Psalms 16:11] And then the face of the Sitra Achra is subdued and nullified — which is the aspect of other gods [elohim acherim] — as explained in the holy Zohar — and the aspect of the darkened face [anpin chashuchin] is nullified — as our Sages of blessed memory taught: "He blessed them with light." And the aspect of melancholy and sadness [marah shechorah v'atzvus], and the toil of earning a livelihood, and the lust for money — the aspect of: "in sadness you shall eat it [b'itzavon tochalennah]" [Genesis 3:17] — are nullified — as it is written: "on the day that Hashem your G-d gives you rest from your sorrow and from your agitation and from the hard labor" [Isaiah 14:3] — and our Sages of blessed memory in the holy Zohar expounded this matter regarding the holy Shabbos. And likewise our Sages of blessed memory expounded in Midrash Rabbah: "the blessing of Hashem — it enriches — and sorrow adds nothing to it [birkas Hashem hi ta'ashir v'lo yosif etzev imah]" [Proverbs 10:22] — "this is Shabbos," and so on. [וכו'] That is — for on Shabbos is drawn the aspect of the nullification of the lust for money — which is in the aspect of: "one who increases possessions increases worry [marbeh nechasim marbeh de'agah]" [Avos 2:7] — for if he has one hundred he wants two hundred, and so on — [וכו'] it follows that the more he adds to his wealth, the more he adds to his sorrow. But the blessing of Shabbos brings true wealth — which is in the aspect of: "who is wealthy? — one who rejoices in his portion [eizahu ashir — hasamei'ach b'chelko]" [Avos 4:1] — and it also enriches materially — as our Sages of blessed memory taught: "the wealthy ones of the lands outside Israel — [this is so] because they honor the Shabbos."

Seal within a seal (chotam b'soch chotam): On Shabbos the holy seals are rectified (Zohar Pekudei 248b). Techum = chotam (anagram). Igulah/ribua = seal within seal. Bereishis Rabbah 10: "What was the king's ring lacking? A seal" = Shabbos is the seal. Vayikra Rabbah 29: seventh in days/months/years — all connected to the seals. Tishri = "release and forgive" = forgiveness on Shabbos. "Im tashiv miShabbos raglecha" = seal of the legs (the rebukers/Netzach-Hod). "From pursuing your affairs" = seal of the hands. Seven shepherds / Ra'aya Mehaimna / holy boldness: Seven days = seven shepherds; Shabbos = comprehensiveness of all of them = "ki kodesh hu" = faith perfected. Moshe = Ra'aya Mehaimna = one aspect with Shabbos. Psalm 29 (seven voices at entry of Shabbos) = one voice for each shepherd. "Hashem oz l'amo yiten" = holy boldness. "Hashem yevarech es amo vashalom" = Shabbos = the King Whose peace is His. Shabbos blasts / no shofar on Shabbos: Erev Shabbos blasts = breaking the boldness of the Sitra Achra. On Shabbos the Sitra Achra is subdued by itself → no shofar, no crying out (SA 288, 576). "V'nishbat bah ge'on uzah" — "the pride of her strength shall cease." Soul fears to approach the body → but on Shabbos the Sitra Achra's boldness is nullified → soul can illuminate the body. Rashi on neshamah yeseirah / "mah yafis": "Breadth of heart for rest and joy — he eats and drinks and his soul is not squeezed." Soul does not despise bodily pleasures. Eating of Shabbos is holy and good even for the soul. "Mah yafis u'mah na'amta ahavah b'ta'anugim." Torah novellae on Shabbos = the soul illuminating upon the body → impressions (reshimos) remain → soul ascends further. Na'aseh v'nishma = Torah + prayer = revealed + hidden: One must ascend from level to level — each hidden becomes revealed, and a higher hidden is attained. Na'aseh = Torah = the revealed. Nishma = prayer = the hidden = clinging = Toras Hashem mamash / Tefilas Hashem mamash. Musaf = highest ascent → "Keser." Rebbe's saying: "men darf nor davvinen un lernen un davvinen." "Atah Echad" (Shabbos Minchah) = encompassed within the Infinite. "Shabbosim given only for words of Torah" = the hidden Torah: "Words of Torah" = the hidden dimension. Isaiah 56: "and gladden them in My house of prayer" → "from where do we know G-d prays?" = on Shabbos the Ruach HaKodesh illuminates → the joy of the very prayer of G-d. The commandments' ascent is on Shabbos: na'aseh (performance) encompassed in the Infinite = Toras Hashem; nishma encompassed higher = Tefilas Hashem. "Shabbas Shabbaton" = even the service in thought ascends to the supernal Shabbos. Zohar Acharay Mos 79 on Psalm 92: "L'yom haShabbas mamash — shevcha d'ka meshabe'ach Kub'H" [the psalm the Holy One praises with] = then joy is found and soul is added = Atika is revealed. "Two Shabbosim" = na'aseh v'nishma. Each descent → higher ascent on next Shabbos. Shabbas = Boshes (yirah and shame) = "boshes panim l'Gan Eden." Even the liable to Gehinnom rest on Shabbos (az panim l'Gehinnom). Delighting in Shabbos saves from subjugation = holy boldness: "Azus malkusa b'lo taga" (Sanhedrin 105a). "Chedvas Hashem hi ma'uzkem" → Beitzah 15b: "borrow and sanctify the day — trust in Me." Borrowing for Shabbos is a mitzvah. "V'ha'aminu bi davka." "Ish emunas rav berachos." Moshe returns the crowns of na'aseh v'nishma to Israel every Shabbos → joy of Shabbos flows from these crowns. Honor of Torah = honor of soul (kavod = neshamah): "B'sodam al tavo nafshi… al techad kevodi" = kavod = neshamah. "Therefore my heart is glad and my kavod rejoices" = neshamah = the essential honor of the body. Perhaps: "call the Shabbos a delight" = individual sensing his own soul (Shabbos = World of Souls). "Holy one of Hashem, honored" = collective sensing the sage of the generation (their collective soul). "One who honors the Torah (its inner dimension) — his body is honored." Gemara: foolish to rise for a Torah scroll but not for a Torah scholar. "V'daber davar" / not petitioning needs: Personal petition = kol havrarah. On Shabbos one is encompassed within "Ayin" (the Infinite) → complete utterance → nothing lacking. "One who requests mercy for his fellow is answered first." Isaiah 58 — Siman 22 complete reading: "Feet" = seal of the legs; "affairs" = seal of the hands; "call Shabbos a delight" = delight body and soul, kavod = neshamah; "holy one of Hashem honored" = individual soul + collective sage; "your ways" = ascend from level to level (na'aseh→nishma) from world to world; "your affairs / speaking words" = no personal petition, encompassed in "Ayin"; "delight in Hashem" = hidden Torah = nishma = Atika = "vayitanag b'deshen nafshechem" = Chanah's prayer "al Hashem"; "heights of the earth" = saved from subjugation = azus d'kedushah = Malchus d'Kedushah; "heritage of Yaakov" = kol Yaakov (voice of Yaakov) nullifies hands of Esav = holy boldness nullifies boldness of Sitra Achra = complete faith; "ki pi Hashem diber" = Shabbos = supernal nishma = Tefilas Hashem mamash = G-d Himself speaks and prays. Retzei prayer / "titen emes l'Yaakov": "Retzei" = commandments → Toras Hashem. "Sab'einu" = hidden Torah = "mah rav tuvcha asher tzafanta lirey'acha davka" = yirah = oros hatzachtzachos. "V'sammach nafshenu" = joy = "v'gilu b're'adah" = "v'zimras Yah" = Tefilas Hashem (see Siman 105). "V'taher libenu" = through holy joy → purification from false beliefs = "emunascha b'soch libi." "Chotamo shel HaKadosh Baruch Hu emes." "Im tashov miShabbos raglecha" (acrostic) = emes = seal of the legs. "Emunah iskreyah kad ischarbar bah emes" = seal of the hands = emunah. "Titen emes l'Yaakov" = all encompassed in the holiness of Shabbos. Simanim 23 onward continue in the next installment.

Na Nach Nachma Nachman MayUman Yikara DiShabsa — Simanim 23–26

Yikara DiShabsa · יקרא דשבתא Part One — Simanim 23 through 26

נ נח נחמ נחמן מאומן Siman 23 — סימן כג Tzivisa Tzedek — "You have commanded righteousness…" [Likutay Moharan I, Siman 23]

Shabbos is the aspect of the holy face — the aspect of shining countenance [anpin nehirin] — as it is written: "v'anpaha nehirin [and her face shines]," and so on. [וכו'] And this is what our Sages of blessed memory taught: "He blessed them with the light of the face of a person." And therefore: "those who taste it have merited life" — as it is written: "in the light of the king's face — life [b'or penay melech chayyim]" [Proverbs 16:15] — and this is the aspect of the joy of Shabbos — the aspect of: "the fullness of joys before Your face [sovah semachos es panecha]." [Psalms 16:11] And then the face of the Sitra Achra is subdued and nullified — which is the aspect of other gods [elohim acherim] — as explained in the holy Zohar — and the aspect of the darkened face [anpin chashuchin] is nullified — as our Sages of blessed memory taught: "He blessed them with light." And the aspect of melancholy and sadness [marah shechorah v'atzvus], and the toil of earning a livelihood, and the lust for money — the aspect of: "in sadness you shall eat it [b'itzavon tochalennah]" [Genesis 3:17] — are nullified — as it is written: "on the day that Hashem your G-d gives you rest from your sorrow and from your agitation and from the hard labor" [Isaiah 14:3] — and our Sages of blessed memory in the holy Zohar expounded this matter regarding the holy Shabbos. And likewise our Sages of blessed memory expounded in Midrash Rabbah: "the blessing of Hashem — it enriches — and sorrow adds nothing to it [birkas Hashem hi ta'ashir v'lo yosif etzev imah]" [Proverbs 10:22] — "this is Shabbos," and so on. [וכו'] That is — for on Shabbos is drawn the aspect of the nullification of the lust for money — which is in the aspect of: "one who increases possessions increases worry [marbeh nechasim marbeh de'agah]" [Avos 2:7] — for if he has one hundred he wants two hundred, and so on — [וכו'] it follows that the more he adds to his wealth, the more he adds to his sorrow. But the blessing of Shabbos brings true wealth — which is in the aspect of: "who is wealthy? — one who rejoices in his portion [eizahu ashir — hasamei'ach b'chelko]" [Avos 4:1] — and it also enriches materially — as our Sages of blessed memory taught: "the wealthy ones of the lands outside Israel — [this is so] because they honor the Shabbos."

But the wealth is in holiness — in the aspect of the nullification of the lust for money — in the aspect of: "the blessing of Hashem enriches — and sorrow adds nothing to it" — as mentioned above. Also, Shabbos is the aspect of emes [truth] — as mentioned above many times. And emes is the light of the face — as is well-known. And this: "א'ם ת'שוב מ'שבת [im tashov miShabbos]" — the initial letters spell אֶמֶת [emes — truth]. And this: "your foot [raglecha]" — for emes has legs — the aspect of: "kushta ka'ay [truth stands upright]" — as likewise explained in the writings of the holy Ari z"l.

And therefore Yaakov our Patriarch — whose quality is emes — as it is written: "give truth to Yaakov [titen emes l'Yaakov]" [Micah 7:20] — as is well-known — was the first about whom the guarding of Shabbos is stated — as it is written: "vayichan es penay ha'ir [and he encamped at the face of the city]" [Genesis 33:18] — as our Sages of blessed memory expounded. And therefore our Sages expounded: that he also established baths [merchatzaos] for them — and struck coinage for them — which alludes to the nullification of the lust for money — as explained within. And therefore it is a mitzvah to increase expenditures on Shabbos — for this demonstrates the nullification of the lust for money — the aspect of the established coinage. And likewise it is a mitzvah to bathe in hot water on Erev Shabbos — as our Sages of blessed memory taught — for this is the aspect of the established baths — to bathe from the idols and idol-worship of the lust for money that grips a person during the weekdays. And this is what is brought in the writings of the holy Ari z"l — to recite the verse: "If Hashem shall wash the filth of the daughters of Zion," and so on — [וכו'] [Isaiah 4:4] — that is, one bathes from the impurity of the grip of the idol-worship of the lust for money — which is in the aspect of filth — as it is written: "say to it: 'go out!' [tzay tomar lo]" [Psalms 41:9]. And this is what is explained in the writings of the holy Ari z"l — in the secret of the hot-water bathing on Erev Shabbos — which is the secret of that flame of fire that descends on Erev Shabbos to singe the heads of the three impure husks — which are the stormy wind, the great cloud, and the flashing fire — so that they do not attach themselves to the holiness — through the husk of Nogah whose good ascends then and is encompassed within the holiness, and so on. [וכו'] That is — for the matter of commerce and business that a person must conduct during the weekdays serves the purpose of clarifying the holy sparks from the aspect of the husk of Nogah — as is well-known.

And therefore it is forbidden to do business in forbidden matters — for they are from the aspect of the impure husks that are impossible to clarify even through commerce — and they are in the aspect of: "say to it: 'go out!'" And the lust for money is the aspect of the evil of all the aforementioned impure husks — and therefore it is evident to the senses regarding the lust for money — the aspect of the stormy wind [ruach se'arah] that storms one's body and soul and storms the entire world — and all of this generally through the turmoil of money.

And likewise the "great cloud" is the darkness, cloud, and fog that strengthens over a person through the sadness and worry of earning a livelihood. And likewise the "flashing fire" is the warmth in the heart and the natural fire burning within a person to gather money. And behold — although every person understands according to his own aspect the great error of the world and the foolishness of their minds in the pursuit of money — for after all: "one who loves silver shall not be satisfied with silver [ohev kesef lo yisba kesef]" [Ecclesiastes 5:9] — and the more one has, the more one craves — and multiplies excessive worries even more — and for whom does one toil and deprive oneself — and lose one's soul from all goodness. But because in truth one must conduct commerce in faith — and through this great rectifications and clarifications are made — therefore a desire for this was given to the person. And then the three impure husks wish to attach themselves to this — and to strengthen themselves in the actual lust for money — which is the aspect of idol-worship: "say to it: 'go out!'" But if one overcomes one's inclination and conducts business in truth and faith — and rejoices in one's portion — and does not rush to become wealthy — then through his commerce he clarifies the aspect of the good within Nogah and it is encompassed within holiness. And then his commerce is in the aspect of: "Rejoice, O Zevulun, in your going out [semach Zevulun b'tzetecha]" [Deuteronomy 33:18] — and draws his livelihood and his money in great holiness — from the aspect of the emes — the light of the face — which is the root of all the sacred abundance and livelihood. And it is the aspect of the holiness of Shabbos — which is the root of all the blessings and influences. And therefore the lechem hapanim [showbread] was arranged specifically on Shabbos [davka]. For the lechem hapanim is the aspect of the sacred livelihood that flows from the aspect of the light of the face — as explained in the holy Zohar [Parashas Terumah, folio 155]. And therefore through the power of the holy illumination of the holiness of Shabbos — one bathes from the grip of the aforementioned husks and subdues them. And this is likewise the secret of the bonfire of the seventy stars — as explained in the holy Zohar, Parashas Vayakhel — for within the lust for money all the idol-worships of the seventy heathen nations are encompassed — and through the holiness of Shabbos they are subdued and nullified. And even though above — within, in Siman 19 — the matter of the aforementioned bonfire was explained regarding the lust for immorality — which is the comprehensive evil of the seventy languages — in truth they are all one and the one depends on the other. As likewise explained in this very teaching within — that the essential rectification of the lust for money comes through the rectification of the Bris — for it is impossible to merit the aspect of the illumination of the light of the face mentioned above — except through the Bris — as also explained in the holy Zohar. And Shabbos is the aspect of the Bris — as it is written: "a covenant of eternity [bris olam]," and so on — [וכו'] as explained in the holy Zohar — and likewise below within in Simanim 30, 31, and in Siman 63.

And it is also the aspect of the holiness of the Tzadik — for Bris, Tzadik, and Shabbos are one aspect — as explained in the holy Zohar — and through all of this, the lust for money is rectified — and one merits the holy light of the face.

And this is what one says in Mizmor Shir l'Yom HaShabbos: "when the wicked spring up like grass," and so on — [וכו'] "to destroy them forever," and so on — [וכו'] "for behold, Your enemies, Hashem — for behold, Your enemies shall perish." For then is drawn the aspect of: "He will drive out the enemy before you and will say: 'Destroy!' [vaygaresh mipanecha oyev vayomer hashmed]" — as explained within. "A righteous person will flourish like a palm tree," and so on — [וכו'] — the aspect of the greatness and praise of the Tzadik who shines through the holiness of Shabbos. And therefore it is a mitzvah to receive the face of the Tzadik on Shabbos — for then the light of his holy face shines even more through the light of the face of Shabbos — and this is the aspect of: "Penay Shabbos nekabelah [let us receive the face of Shabbos]" — as mentioned above. Also, the holy Shabbos is the aspect of the commandment of mezuzah — in which is the Name שַׁדַּי and the Name הויה — for this is the aspect of: "for then Shadai shall be your treasure [v'hayah Shadai betza'rarecha]" [Job 22:25]. And likewise the commandment of circumcision [milah] and Shabbos — as explained in Tikkun 22, folio 66. And this: "If you return from Shabbos your foot [im tashov miShabbos raglecha]" — that is, the legs — which are the aspect of money (as it is written: "and the possessions that were at their feet [v'es hayekum asher b'ragleyhem]" [Numbers 16:33] — "this is a person's money" — as explained within) — shall ascend from the aspect of: "her legs descend to death" — which is the grip of the Sitra Achra and the idol-worship of the lust for money — through the holiness of the holy Shabbos — which is the aspect of emes — for this is the initial letters of "אִם תָּשׁוּב מִשַׁבָּת [im tashov miShabbas]." And emes is the light of the face — the aspect of the nullification of the lust for money. "From pursuing your affairs on My holy day" — that is, he should not engage on Shabbos in the pursuit of his affairs and commerce for the sake of money.

"And you shall call the Shabbos a delight — the holy one of Hashem, honored." That is — not only should one not engage in pursuing his affairs for the sake of money — but on the contrary! He shall scatter his money on the expenditures of the delight and honor of Shabbos. "And honor it — from pursuing your own ways — from pursuing your affairs — and speaking words." That is, he should be so very connected to the G-dliness that illuminates in the holiness of Shabbos — in the aspect of the light of the face — that he should be careful even about any speech that is not for the honor of Shabbos — so as not to come to any speech of falsehood or the like — which is the very opposite, heaven forfend, of the holiness of Shabbos. "Then you will delight in Hashem" — that is, he will merit to behold the root of the delight of money and livelihood in the supremely exalted holiness — which is the aspect of: "al Hashem [above/upon Hashem]" — the aspect of: "mezonay b'mazala tali'a [livelihood depends upon the celestial sphere]" — which is the aspect of "al Hashem" — as explained in Zohar Vayikra, folio 79, and in other places — for this is the aspect of: "cast your burden upon Hashem and He shall sustain you [hashlech al Hashem yehavcha v'hu yechalkelecha]" [Psalms 55:23] — "al Hashem" — specifically [davka].

And this is the aspect of: "and Shadai shall be your treasure" and so on — [וכו'] — the aspect of the rectification of the lust for money — as explained within. For then: "you shall delight in Shadai," and so on — [Job 22:26] — that is, as mentioned above. "And I will cause you to ride upon the heights of the earth" — these are the wealthy ones who are at the peak of standing — and they are the face of the earth — but he shall be above them. "And I will feed you with the heritage of Yaakov your father" — that is, he will merit the abundance of emes — the abundance drawn from the light of the face — which is the aspect of Yaakov — the aspect of: "those who seek Your face, Yaakov, Selah [mevakshay fanecha Yaakov Selah]" [Psalms 24:6]. And it is written: "give truth to Yaakov [titen emes l'Yaakov]." And therefore Yaakov merited an inheritance without limits — which is the aspect of the nullification of the lust for money — as the commentators explained regarding what our Sages of blessed memory taught: "all who honor the Shabbos are given an inheritance without limits," and so on — [וכו'] "and their heart's desires are fulfilled for them." And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — that is, for the holiness of Shabbos is the aspect of speech [dibbur] — as brought in the holy Zohar, Bereishis, folio 32: "man milah — heinu dibbur — v'ha'i dibbur ikri Shabbas — u'bigin d'Shabbas ikri dibbur — dibbur d'chol assur b'Shabbas [what is 'word [milah]'? — this is speech [dibbur] — and this speech is called Shabbos — and because Shabbos is called speech — the speech of the weekday is forbidden on Shabbos]" and so on — [וכו'] and explained in Tikkun 70, folio 122: "dibbur l'kavel son'ay betza [speech — corresponding to those who hate unjust gain]," and so on — [וכו'] — the aspect of the nullification of the lust for money. And also because the lust for money is the aspect of idol-worship — matters of lies — which appear to be profitable through it — but in truth it is not so — for: "el acher istaris v'lo avid pirin [a foreign god was castrated and bears no fruit]." And therefore those who cling to it are debtors — for idol-worship is called a debt [chovah], and so on — [וכו'] — as explained within. But Shabbos is the aspect of emes — the light of the face — the root of all abundance — and therefore it is even a mitzvah to borrow and to delight the Shabbos — as our Sages of blessed memory taught: "the Holy One, blessed be He, said: 'Borrow upon My account — and sanctify the holiness of the day — and trust in Me — and I will repay.'" For the holiness of Shabbos is the aspect of: "for the mouth of Hashem has spoken" — as mentioned above — and the word of G-d certainly succeeds and bears fruit — as it is written [Isaiah 55:10–11]: "for just as the rain and the snow descend," and so on — [וכו'] "so shall My word be which goes forth from My mouth." And this is the aspect of the three Shabbos meals — which correspond to the aspects of Atika Kadisha [the Holy Ancient One], Ze'ir Anpin, and Chakla Tupichin Kadishin [the Holy Apple Orchard] — alluded to in this verse of: "then you will delight in Hashem," and so on — [וכו'] as explained in the holy Zohar — for they are the aspect of the root of the sacred abundance drawn through emes to emunah — as mentioned above and as explained within. And this is what one recites on Shabbos night: "Yehay ra'ava min kodam Atika Kadisha [May it be the will of the Holy Ancient One]," and so on — [וכו'] "l'milya reisha d'Ze'ir Anpin v'lehatil l'Chakla Tupichin Kadishin b'nehiru d'anpin [to fill the head of Ze'ir Anpin and to pour into the Holy Apple Orchard with the light of the face]" — specifically [davka] — and so on — [וכו'] "v'yisyahiv lana mezona [and may sustenance be given to us]," and so on — [וכו'] "mi'mazla d'chol mezona beh tali'in [from the celestial sphere upon which all sustenance depends]" — that is, as mentioned above.

Explained in Likutay Moharan Tinyana, Siman 2, in the teaching of the days of Chanukah.

Shabbos = light of the face = nullification of lust for money: "V'anpaha nehirin." "B'or penay melech chayyim." Joy of Shabbos = "sovah semachos es panecha." The face of the Sitra Achra is nullified.

Melancholy, worry over livelihood, lust for money (the "betzavon tochlenah") — all nullified on Shabbos. Midrash: "birkas Hashem ta'ashir v'lo yosif etzev imah — this is Shabbos." Emes = Yaakov = light of the face: "Im tashov miShabbos" = acrostic emes. "Emes has legs — kushta ka'ay." Yaakov = emes = first to guard Shabbos. He established: coinage (= nullification of lust for money) and baths (= cleansing from that idol-worship). Three impure husks = three aspects of lust for money: Stormy wind = turmoil of the body over money. Great cloud = darkness/sadness of livelihood worry. Flashing fire = burning natural desire to accumulate. The hot-water bath on Erev Shabbos = cleansing from these three husks. The flame that descends on Erev Shabbos singes the three husks. "Tzay tomar lo." Commerce in faith / clarifying Nogah: Business in faith = clarifying holy sparks from Nogah. Forbidden commerce = impure husks that cannot be clarified. Lust for money = idol-worship = lies ("el acher istaris"). Those who pursue it = debtors. Business in truth and faith = "semach Zevulun b'tzesecha" = draws livelihood from the light of the face. Lechem hapanim arranged on Shabbos specifically (Zohar Terumah 155). Bris + Tzadik + Shabbos = one aspect: Cannot attain the light of the face except through the Bris. Shabbos = "bris olam." Receiving the Tzadik's face on Shabbos = "Penay Shabbos nekabelah." Shabbos = mezuzah (Shadai + Havayah) = "v'hayah Shadai betza'rarecha" = Tikkun 22.

Isaiah 58 — Siman 23: "Feet" = money ascending from "her legs descend to death" (via emes). "Affairs" = no commerce for money on Shabbos. "Call it a delight" = scatter money on Shabbos expenses (the opposite of greed). "Speaking words" = not even speech contrary to Shabbos (= falsehood). "Delight in Hashem" = see the root of livelihood in "al Hashem" — "mezonay b'mazala tali'a" — "hashlech al Hashem yehavcha." "Heights of the earth" = above the wealthy. "Heritage of Yaakov" = abundance of emes = light of the face = "mevakshay fanecha Yaakov" = "titen emes l'Yaakov" = inheritance without limits = heart's desires fulfilled. "Ki pi Hashem diber" = Shabbos = dibbur (Zohar Bereishis 32; Tikkun 70) = "son'ay betza" = word of G-d succeeds ("ka'asher yered hageshem"). Three Shabbos meals = Atika/Ze'ir Anpin/Chakla Tupichin = root of sacred livelihood. "Yehay ra'ava… l'Chakla Tupichin b'nehiru d'anpin… v'yisyahiv lana mezona mi'mazala." Siman 24 — סימן כ"ד Amtze'usa d'Alma — "The Midpoint of the World…" [Likutay Moharan I, Siman 24] Explained in Likutay Moharan Tinyana, Siman 2, in the teaching of the days of Chanukah.

That during the weekdays, sadness [atzvus] has a grip on the commandments — but on Shabbos, rest and joy are drawn — and then all the commandments that are performed even during the weekdays ascend, and so on. [וכו'] And this is the aspect of what is explained in the writings of the holy Ari z"l on the matter of: "im tashov miShabbos raglecha [if you return from Shabbos your feet]" — that then the legs ascend from the aspect of: "her legs descend to death" — that is, they ascend from the aspect of the grip of the husks — which are the aspect of the dark melancholy [marah shechorah] — the aspect of the side of death.

And this is the aspect of: "for You have released my soul from death — my eyes from tears [ki chalatzta nafshi mimaves — es einay min dim'ah]" (the aspect of sadness and dark melancholy — from which tears are drawn — as explained below within in Siman 36) "my foot from stumbling — I shall walk before Hashem in the lands of the living [es raglay miDachi — eshallech lifney Hashem b'artzos haChayyim]" [Psalms 116:8–9] — the aspect of joy — which is the essential vitality — as it is written [Genesis 45:27]: "and the spirit of Yaakov their father revived [vatchi ruach Yaakov avichem]" — and it is written [Psalms 16:11]: "You will make known to me the path of life — the fullness of joys," and so on. [וכו'] And therefore the holy Zohar elaborates at length on the greatness of the joy with which a person must rejoice on Shabbos — especially — for Shabbos is equal in weight to the entire Torah and to all the commandments. And one must receive the holiness of Shabbos with great joy — and through this all the commandments ascend from the aspect of the grip of sadness to the aspect of joy. And this is what is explained in the writings: "im tashov miShabbos raglecha" — do not read "im" with a chirik [Im] — but rather "aim" with a tzairay [Aim] — the aspect of the lower Imma — which is the Malchus, and so on — [וכו'] For then the Malchus — which is the

Shechinah — the aspect of the commandment — ascends to its supernal root — which is the aspect of joy — and this is the aspect of the Malchus of Asiyah ascending from the husks and from the exile — in the aspect of [Isaiah 55:12]: "for in joy you shall go out [ki v'simchah setze'u]" — as explained within. And therefore the redemption depends on the guarding of Shabbos — as the teaching of our Sages of blessed memory: "were Israel to observe two Shabbosim — they would be redeemed immediately." And one can say that the two Shabbosim also allude to the ascent of holiness through the performance of the commandment specifically with joy — for the commandment itself is the aspect of Malchus — as is well-known — and it is the aspect of the Shabbas Malkesah [Shabbos the Queen]. And the essential [factor] is when one performs it with joy — and likewise when one receives the holiness of Shabbos with joy. And the joy is drawn from the upper heart — in the aspect of [Psalms 4:8]: "You have placed joy in my heart [nasata simchah b'libi]" — the aspect of Binah [Understanding] is the heart (as explained in the teaching Tehillah l'David, Siman 12) — which is the aspect of the Shabbas haGadol [the Great Shabbos] — as is well-known. And see holy Zohar, Bereishis, folio 163 — which explained: "ivdu es Hashem b'simchah [serve Hashem with joy]" [Psalms 100:2] — "to receive the supernal world [l'kabel alma ila'ah]," and so on. [וכו'] And in Zohar Vayikra, folio 212: "kad yipkun Yisrael min galusa — Shechinata nafka imhon — hada hu d'chsiv: ki v'simchah setze'u [when Israel goes out from exile — the Shechinah goes out with them — this is what is written: 'for in joy you shall go out']," and so on. [וכו'] And see in Pardes, in the Gate of Synonyms — that when Malchus receives the joy from Binah it too is called joy. That is, as mentioned above. And this is what one recites in all the Shabbos prayers: "Yismechu b'malchuscha shomray Shabbas [they shall rejoice in Your kingdom — the guardians of Shabbos]," and so on — [וכו'] "b'malchuscha" — specifically [davka] — as mentioned above.

And this is what one prays: "v'sammach nafshenu b'Yishu'asecha v'taher libenu [and gladden our soul with Your salvation — and purify our heart]," and so on — [וכו'] and see in the kavannos. And the holiness of Shabbos goes and awakens all the worlds to the service of G-d, blessed be He — as understood from the holy Zohar in several places. (And see Zohar Terumah, folio 135b: "v'al da birchas da itzteriku kol ama l'varcha — u'v'ma'alay Shabbata b're'uta d'liba u'v'chedva [and therefore this blessing all the people need to recite — and on the eve of Shabbos with the will of the heart and joy]," and so on — [וכו'] "kala azla b'chulhu rikei'in d'miskadshan b'kudusha d'ma'alay Shabbata — zaka'in atem ama kadeisha d'atem mevarkan u'mekadshan l'tata bigin d'yisbarkan v'yitkadshan l'eila — kamah mishreyyin ila'in kadishin [a voice goes through all the heavens that are sanctified with the holiness of the eve of Shabbos — fortunate are you, holy people, that you bless and sanctify below — so that they shall be blessed and sanctified above — how many supernal holy camps!]" and so on. [וכו'] And there on folio 136: "kad nehir yemama b'yoma d'Shabbata — selikut d'chedva salik b'chulhu almin b'ni'icha b'chedva — k'dein: haShomayim mesaprim kevod El u'ma'aseh yadav maggid haRakia [when the day shines on the day of Shabbos — the joy rises up through all the worlds in rest and joy — then: 'the heavens tell the glory of G-d and the work of His hands the firmament declares']" [Psalms 19:2] and so on — see there further — and in other places in the holy Zohar.) And this is the aspect of Malchus clothing Netzach-Hod-Yesod [neh"y] — as explained within. And through the holiness of Shabbos, blessing is drawn to all the worlds — in the aspect of: "for she is the source of blessing [ki hi mekor haberachah]" — as explained in the holy Zohar, Yisro, folio 88: "kol birkan d'eila v'tata b'yoma shevi'a'ah tali'in [all blessings above and below depend on the seventh day]." And it is stated: "and He blessed the seventh day" [Genesis 2:3] — and likewise: "therefore Hashem blessed the day of Shabbos," and so on — [וכו'] [Exodus 20:11] And this is the aspect of Neh"y clothing Chessed-Gevurah-Tiferes [chag"t], and so on — [וכו'] as explained within.

And the essential blessing is intellect [seichel], and so on — and this is the aspect of Chag"t clothing Chochmah-Binah-Da'as [chab"d] — as explained within. And this is the aspect of the holy mental faculties that are infused on Shabbos — the aspect of: "to know that I am Hashem Who sanctifies you [lada'as ki ani Hashem mekadishchem]" [Exodus 31:13] — "lada'as" — specifically [davka] — as mentioned above many times.

And this: "and you shall guard the Shabbos — for it is holy [ki kodesh hu]" — Kodesh is the aspect of the mental faculties — as is well-known. And this is what is brought in the writings of the holy Ari z"l — regarding the matter of Chakla Tupichin Kadishin [the Holy Apple Orchard] — which alludes to the three types of ascent that the Malchus has — first corresponding to Neh"y — and then corresponding to Chag"t — and then corresponding to Chab"d, and so on — [וכו'] that is, as mentioned above. And one must draw faith [emunah] into the blessing of the hands — which is the blessing of the intellect — for one must not rely on the intellect itself alone, and so on — as explained within. And this is the aspect of: שַׁבָּת — the letters [of]: שִׁין ב"ת — Shin alludes to the three Patriarchs — which are the aspect of Chag"t — the aspect of the blessing of the hands mentioned above — and also Shin alludes to the three mental faculties [tilas mochin] — as is well-known — and Beis-Tav is the aspect of Malchus — the aspect of emunah — as is well-known — and as explained below within, Siman 57. And it is automatically understood that this emunah must be drawn from the aspect of a world in which the level of emunah — the aspect of Malchus within it — is higher and above the aspect of the mental faculties and the intellect of this world in which one presently exists.

And this is the aspect of: the Malchus of Yetzirah becoming the Chab"d of Asiyah (and there is yet more to explain in this matter). And from the inner dimension of the blessings [pnimiyus haberachan] — which is the delicacy [dakus] of the blessings — the Arranger and Settler of the intellect [hameyashev v'hamesader es haSeichel] is blessed from them — which is the aspect of Keser [Crown] — the aspect of [Genesis 26:3]: "and I will be with you and bless you," and so on. [וכו'] And there too, emunah is required — the aspect of: "amon mufla [a wondrous master-craftsman]." And this is the aspect of: from the inner dimension of Chag"t and from the inner dimension of Malchus of Yetzirah the Keser of Asiyah is formed, and so on — [וכו'] as explained within. And this is the aspect of: "the heavens shall praise Your wonder, Hashem" (pele = wonder = Keser) "even Your faithfulness in the congregation of the holy ones [af emunascha bikhal kedoshim]" [Psalms 89:6] — that is, through the aspect of emunah and mental faculties — as explained within. And this is the aspect of the innermost holiness of Shabbos — which is the aspect of the Name אֶהְיֶה (as mentioned above in Siman 6 in the name of Sefer Bris Menuchah) — the aspect of Keser — which is the aspect of the sanctification of Keser recited on Shabbos — as explained in the writings of the holy Ari z"l — and it is the aspect of the Arranger and Settler of the intellect — which is the aspect of the holiness of Shabbos: rest and repose and tranquility and the settling of the mind [shuvah v'nachas u'menuchah v'yishuv hada'as] — and there too, emunah is required. And this is the aspect of: from the inner dimension of Chag"t and from the inner dimension of Malchus of Yetzirah the Keser of Asiyah is formed. And this is the aspect of the innermost holiness of Shabbos — which is Shin-Beis-Tav — alluding to the aspect of Chag"t and the aspect of Malchus, as mentioned above. And therefore our Sages of blessed memory taught: "were Israel to observe two Shabbosim" — specifically [davka] — "they would be redeemed immediately" — for regarding the present exile it is st

ated [Lamentations 1:9]: "vatared pela'im [she fell in wonders]." And likewise the end of the redemption is called [Daniel 12:6]: "ketz hapela'os [the end of wonders]." Therefore for this one needs the aspect of two Shabbosim — that is, to draw the aspect of the blessings and the aspect of emunah — for this is the aspect of one Shabbos — and to draw also the aspect of the inner dimension of the blessings and the inner dimension of the emunah — from which the aspect of Keser is formed — which is the aspect of pele [wonder] — which is the aspect of the innermost holiness of Shabbos — as mentioned above.

And this is the aspect of the ascent of the worlds that ascend on Shabbos — higher and higher — as explained within. And because the aspect of Keser is in the aspect of "mi'mkomo" [from His place] — as explained within — therefore it is written [Exodus 16:29]: "let no person go out of his place on the seventh day [al yetzey ish mimekomo bayom hashevi'i]." And through the pursuit in which the mental faculties and thought chase to attain the light of the Infinite — and the Arranger and Settler — which is the aspect of Keser — restrains the intellect — in order to settle the intellect — through this, chambers [heichalos] are formed to attain the light of the Infinite in the aspect of: "masig v'lo masig [approaching and not approaching]." And yet: "it is not known and not recognizable [la yediya v'la isyeida]." And this is precisely the ultimate attainment — for: "the ultimate of knowledge is that we know not [tachlis hayedi'ah asher lo neda]." And this is the aspect of [Isaiah 58:11]: "and He shall satisfy your soul with tzachtzachos [splendors / radiance] [v'hisbiya b'tzachtzachos nafshecha]" — for these lights are the tzachtzachos, and so on — [וכו'] as explained within. And therefore this verse is juxtaposed to the matter of: "if you return from Shabbos your foot," and so on — [וכו'] for all of this is merited through the holiness of Shabbos. And this is the aspect of: "My Shabbosim shall you observe — for it is a sign between Me and between you throughout your generations — to know that I am Hashem Who sanctifies you [es Shabsosai tishmoru — ki

os hu bainai u'vainechem l'doroseichem — lada'as ki ani Hashem mekadishchem]" [Exodus 31:13] — for the essential clinging that Israel merits to know G-d, blessed be He, and to cleave to Him — is merited through the holiness of Shabbos.

And therefore our Sages of blessed memory taught: "its reward is not made known to be revealed" — for it is in the aspect of: "not known and not recognizable" — for this is the aspect of the holiness of Shabbos — which is the aspect of: "the ultimate of knowledge is that we know not" — as explained below within in Likutay Moharan Tinyana, Siman 83. And therefore Shabbos is the aspect of the innermost and central point of all Creation that existed during the six days of action — as explained in the holy Zohar.

For through the holiness of Shabbos one merits to attain the light of the Infinite — which is the aspect of the midpoint of the world [amtze'usa d'alma] — for from it everything draws vitality and abundance — as explained within. And this: "A psalm, a song for the day of Shabbos — it is good to give thanks to Hashem — and to sing praises to Your Name, Most High." — that is, for the revelation of the aforementioned lights of tzachtzachos [radiant splendors] — which are in the aspect of most high [elyon] above all — as explained within. "To declare Your kindness in the morning — and Your faithfulness in the nights." That is — for the drawing of the aspect of the revelation of the aforementioned lights — which comes through the blessings infused from Chag

"t — the first of which is Chesed [Kindness] — which is the aspect of day — as it is written: "by day Hashem commands His kindness [yomam yetzaveh Hashem chasdo]." [Psalms 42:9] "And Your faithfulness in the nights" — this is what one must draw — emunah into the blessings. And emunah is the aspect of Malchus — the aspect of night. "For You have gladdened me, Hashem, through Your work — in the works of Your hands I shall shout for joy [ki simachtani Hashem b'fo'olecha — b'ma'aseh yadecha aranen]." [Psalms 92:5] That is, all of this is drawn through the joy of the commandment — which is the aspect of the Malchus of Asiyah — which is likewise the aspect of day and night — the aspect of joy in the morning and joyful singing in the evening (Zohar, Bereishis, folio 29b).

"How great are Your works, Hashem!" — the aspect of na'aseh — "how very deep are Your thoughts!" — that is, the aspect of the inner dimension and delicacy of the blessings — which are the aspects of thought and intellect — the aspect of Chab"d. "A boorish man does not know — and a fool does not understand this — when the wicked spring up like grass," and so on — [וכו'] "to destroy them forever — but You are exalted forever, Hashem." For the fo

olishness — which is the opposite of the holy Chab"d — cannot understand at all how it is possible to subdue the husks and the wicked nations and to raise from them the holy sparks — since at the present time their success is so very great. For this is the aspect of what the scholars of Athens [Tractate Bechorot 8b] — who are the aspect of the aforementioned fools — asked Rabbi Yehoshua ben Chananya: "who can enter into the halls of transformation and raise the holiness from there?" and so on — [וכו'] as explained within. But in truth this is no question at all. For the greater their success — the greater their downfall — and the greater the ascent of holiness from them — in the aspect of: "to destroy them forever — but You are exalted forever, Hashem." "For behold, Y

our enemies, Hashem — for behold, Your enemies shall perish," and so on — [וכו'] "and You shall raise my horn like that of the wild ox," and so on — [וכו'] "a righteous person will flourish like a palm tree," and so on. [וכו'] For through the holy joy the husks finish and perish by themselves — and against their will they return by themselves the holy sparks within them — as explained within.

And likewise through the holiness of Shabbos, as mentioned above — for Shabbos is a foretaste of the World to Come — when the cessation and nullification of the husks entirely and the ascent of the holiness in its perfect fullness will occur. And this [Isaiah 58:13–14]: "If you return from Shabbos your foot" — the aspect of the ascent of Malchus — and Malchus clothes Neh"y, as mentioned above. "From pursuing your affairs on My holy day" — this is the aspect of Neh"y clothing Chag"t — which are the hands — the instruments of action — and from them come all the blessings — as it is written [Deuteronomy 2:7]: "for Hashem your G-d has blessed you in all the work of your hands." And it is written [Deuteronomy 28:12]: "and to bless all the work of your hands." And it is written [Job 1:10]: "the work of his hands You have blessed" (and the blessing is the aspect of chefetz [desire] — as it is written [Psalms 109:17]: "and he did not desire the blessing," and so on).

"And you shall call the Shabbos a delight — the holy one of Hashem, honored" — this is the aspect of Chag"t clothing Chab"d — for there is the essential delight and honor. As it is written [Isaiah 55:2]: "and let your soul delight itself in abundance [v'tis'anag b'deshen nafshechem]" — deshen [abundance/fatness] is the aspect of the mental faculties — as it is written [Psalms 23:5]: "You have anointed my head with oil [dishanta b'shemen roshi]" — as explained elsewhere. And it is written [Proverbs 3:35]: "the wise shall inherit honor [kavod chachamim yinchalu]." And on the contrary — regarding the fool — it is stated [Proverbs 19:10]: "delight is not fitting for a fool" — and it is written [Proverbs 26:1]: "honor is not fitting for a fool." "And honor it — from pursuing your own ways" — that is, he should not rely on his intellect alone — but should draw emunah into the blessing of the intellect — which is Chab"d — which is the aspect of derech [way/path] — as it is written [Proverbs 4:11]: "in the way of wisdom I have taught you," and so on — [וכו'] and it is written [Proverbs 6:6]: "see her ways and be wise." And it is written [Proverbs 9:6]: "and walk in the way of understanding." And it is written [Proverbs 14:8]: "the wisdom of the clever — to understand his way." And it is written [Isaiah 40:14]: "and the way of understanding He shall teach him." And it is written [Proverbs 3:6]: "in all your ways know Him." And likewise [Psalms 25:4]: "Your ways make known to me." It follows that Chochmah, Binah, Da'as are the aspect of derech [way/path]. And this is the aspect of [Isaiah 55:8]: "for My thoughts are not your thoughts — and your ways are not My ways." And likewise emunah and simplicity [temimus] are called derech — as it is written [Psalms 119:30]: "the way of faith I have chosen [derech emunah bacharti]." And it is written [Psalms 119:1]: "fortunate are those who walk in a perfect way [ashray temimay derech]." And this: "and honor it — from pursuing your own ways" — that is, he should draw emunah — which is the aspect of Malchus — the aspect of the honor of G-d — as explained within — into the blessing of the intellect — which is the aspect of the derachim [ways], as mentioned above. And our Sages of blessed memory expounded [Isaiah 58:13]: "from pursuing your own ways": "that one should not run or take long strides." That is, he should rectify the aspect of the Arranger and Settler of the intellect — which restrains the mental faculties from their racing and pursuit. And it is the aspect of Keser — which is the aspect of honor — as explained within in Siman 6 in the teaching Kara es Yehoshua. "From pursuing your affairs — and speaking words" — that he should be careful in his speech until he settles well [his thoughts] that it is for the need of a commandment and the honor of Shabbos — for this likewise flows from the aspect of Keser — which is the aspect of honor — as explained within in Siman 6 in the aforementioned teaching Kara es Yehoshua. "Then you will delight in Hashem" — that is, he will merit to attain the lights of tzachtzachos [radiant splendors] — which are in the aspect of "al Hashem [above/upon Hashem]" — as is well-known. And see Zohar Vayakhel, folio 209. "And I will cause you to ride upon the heights of the earth" — and the Sages of blessed memory expounded: that one is saved from the subjugation of kingdoms — that is, the aspect of the nullification of the husks and the halls of transformation mentioned above. Or perhaps it means that he will merit through this attainments so exalted that they are above all the lofty levels — as explained in Zohar Noach, folio 65 — in the teaching on the nine chambers — see there in Mikdash Melech and you will understand. "And I will feed you with the heritage of Yaakov your father." And our Sages of blessed memory expounded: that one merits an inheritance without limits — that is, the attainments of the light of the Infinite — which is without limits — since it is truly the Infinite. And this light is the aspect of the "midpoint of the world [amtze'usa d'alma]" — which is the aspect of the Land of Israel — which is the midpoint of the world — and is loftier than all the lands — as our Sages of blessed memory taught — and it is called: "the heights of the earth [bamosay aretz]" and: "the heritage of Yaakov" — as the commentators of blessed memory explained.

And this: "for the mouth of Hashem has spoken." That is, all of this comes about through the ascent of Malchus — which is the aspect of Malchus peh — the aspect of: "pi Hashem [the mouth of Hashem]" — through the performance of the commandment with joy — for this is the aspect of [Proverbs 15:23]: "joy to a person through the answer of his mouth [simchah l'ish b'ma'aneh fiv]" — and as our Sages of blessed memory expounded this verse regarding G-d, blessed be He [Bereishis Rabbah, section 3].

And it is stated [Proverbs 12:25]: "worry in a person's heart — let him subdue it — and a good word shall gladden it [de'agah b'lev ish yashchenah — v'davar tov yesamechennah]." Or one may explain: "if you return from Shabbos your foot," and so on — [וכו'] — that is, he shall guard himself from all the deeds of the weekday in which the grip of sadness exists — the aspect of: "in sadness you shall eat it." "And honor it — from pursuing your own ways" — that he should not take long strides therein — which is the aspect of agitation and sadness — as our Sages of blessed memory expounded: "do not become agitated on the way — that one should not take long strides." [Genesis 45:24] "From pursuing your affairs — and speaking words" — that he should not speak speech of the weekday regarding his affairs — so as not to come to sadness.

And our Sages of blessed memory expounded this explicitly — that one should not petition for one's needs — so as not to be reminded that he has a sick person in his house and become distressed. "Then you will delight in Hashem" — "da se'udasa d'Atika [this is the meal of the Ancient One]" — from which is the root of the sacred joy — as explained in Zohar Vayikra, folio 133: "sos asis b'Hashem [I will greatly rejoice in Hashem]" [Isaiah 61:10] — "b'Atik Yomin ismar — d'ha'hu chedvata d'chula [it is stated of the Ancient of Days — for He is the joy of all]." "And I will cause you to ride upon the heights of the earth" — "da se'udasa d'Chakla Tupichin Kadishin [this is the meal of the Holy Apple Orchard]" — that is, the aspect of the three ascents of Malchus mentioned above — and it too is called joy, as mentioned above. "And I will feed you with the heritage of Yaakov your father" — "da se'udasa d'Ze'ir Anpin [this is the meal of Ze'ir Anpin]" — which is the aspect of [Genesis 2:10]: "a river goes out from Eden to water the garden [v'nahar yotzei mei'Eden l'hashkos es haGan]" — for it ascends higher and higher — and draws from there joy upon the aspect of Malchus — until through this the husks are nullified — and the holiness ascends from them in its perfect fullness. And this is the aspect of [Psalms 14:7]: "Yaakov shall exult — Yisrael shall rejoice [yagel Yaakov yismach Yisrael]" — and it is written [Jeremiah 31:7]: "sing for Yaakov with joy [rannu l'Yaakov simchah]." And see Zohar Terumah, folio 165: "man d'a'yil kadamai d'ha'i raki'a (see Mikdash Melech) — itzterich l'mei'al b'chedva v'la b'atziva [one who enters before this firmament — see Mikdash Melech — must enter with joy and not with sadness]," and so on — [וכו'] "d'ha taman kula hu b'chedva [for there — everything is in joy]." And therefore it is written [Psalms 100:2]: "serve Hashem with joy." And see Zohar Vayikra, folio 8: "Simchah — da Keneses Yisrael [Joy — this is the Congregation of Israel]," and so on — [וכו'] "bo'u lefanav birnana [come before Him with joyful song]" — "da shlimu dilah — d'simchah b'lev v'rinnah b'feh — v'da hu shlimu yiter [this is her perfection — for joy is in the heart and joyful song is in the mouth — and this is the greater perfection]," and so on — [וכו'] (and see Mikdash Melech there). And therefore [the verse] concluded: "for the mouth of Hashem has spoken" — the aspect of the perfect revelation of joy, as mentioned above. And see Zohar Noach, folio 72: "kad it'ar chedva d'chol chedvan [when the joy of all joys is aroused]," and so on — [וכו'] and see Mikdash Melech there. And see there, folio 74: "kad salka b're'uta d'Kudsha Berich Hu l'ma'abad ikara l'ikara — salka migav machshava re'uta l'istatpha [when the will of the Holy One, blessed be He, rises to make glory for His glory — from within the thought a will arises to spread out]," and so on — [וכו'] "od ba'a l'istatpha [yet more it wished to spread out]," and so on — [וכו'] "v'nafak Yaakov gavar shalim [and perfect Yaakov went forth]," and so on. [וכו'] "od istatphas ha'i machshava [yet more this thought spread out]," and so on — [וכו'] "v'chidain nafka dibbur d'ashlim kula v'gala kula [and then emerged the speech that completed all and revealed all]," and so on — [וכו'] "v'chidain — kad i'hi yanka — kalhon kayima b'chedvata [and then — when she nursed — all of them stood in joy]," and so on.

[וכו'] And it is impossible to explain such matters so very much — especially since our knowledge in them is very limited.

It is explained in the holy Zohar that through the holiness of Shabbos the evil inclination is subdued — which is the aspect of the imagination faculty [koach hamidameh] within the heart. (And see Tikkun 48.) And this is the aspect of what our Sages of blessed memory disputed in Bereishis Rabbah, sections 11–12 — whether the first Adam's glory rested with him [through the first Shabbos] — on account of what is stated [Psalms 49:13]: "Adam in his glory did not rest overnight — he was likened to the silent beasts [Adam bikar bal yalin — nimshal k'vehemos nidmu]." That is, the aspect of the imagination faculty immediately prevailed over him.

Sadness grips commandments in the weekdays; joy on Shabbos raises them: "Im tashov" = do not read "im" (chirik) but "aim" (tzairay) = lower Imma = Malchus = the commandment. On Shabbos the Malchus/Shechinah ascends from the exile to its supernal root of joy. "Ki v'simchah setze'u." Redemption depends on Shabbos — "two Shabbosim" = drawing blessings + emunah (first Shabbos) AND inner dimension of blessings + emunah = Keser = pele (second Shabbos). "Vaterd pela'im" / "ketz hapela'os." Three-tier ascent of the Malchus (Chakla Tupichin Kadishin): (1) Malchus clothes Neh"y; (2) Neh"y clothes Chag"t (= blessings of the hands = "kol ma'aseh yadecha"); (3) Chag"t clothes Chab"d (= intellect, delight, honor). Shabbas = Shin-Beis-Tav: Shin = three Patriarchs = Chag"t = three mochin. Beis-Tav = Malchus = emunah. Malchus of Yetzirah → Chab"d of Asiyah → inner dimension → Keser of Asiyah. "Amon mufla." Keser = the Arranger/Settler of the intellect = "al yetzey ish mimekomo": Keser = the restrainer of the racing intellect. "Masig v'lo masig." "La yediya v'la isyeida." "Tachlis hayedi'ah asher lo neda." "V'hisbiya b'tzachtzachos nafshecha." Shabbos = midpoint of the world (amtze'usa d'alma) = Land of Israel = midpoint of all the worlds = source of vitality for all. "Matan secharah lo avida l'igluyay" = because it is in the aspect of "la yediya v'la isyeida." Psalm 92 mapped onto the Sefiros: "Good to give thanks" = revelation of tzachtzachos above all. "Declare kindness in morning" = Chesed = Chag"t = day. "Faithfulness in nights" = emunah drawn into the blessings = Malchus = night. "You gladdened me through Your work" = joy of the commandment = Malchus of Asiyah = day and night (Zohar Bereishis 29b). "How great Your works" = na'aseh. "How deep Your thoughts" = inner dimension = Chab"d. "Boorish man doesn't know" = the foolishness that cannot grasp how holiness is raised from the husks. Athens scholars — Bechorot 8b. Isaiah 58 — Siman 24 (dual reading): First reading: "feet" = Malchus clothing Neh"y; "affairs" = Neh"y clothes Chag"t; "call it a delight/honored" = Chag"t clothes Chab"d (deshen = mochin, Psalms 23); "honor it from your ways" = draw emunah into Chab"d (all "derech" verses); "from running/long strides" = rectify the Keser/Arranger; "then delight in Hashem" = tzachtzachos (Zohar Vayakhel 209); "heights of the earth" = above the husks / attainments above all (Zohar Noach 65); "heritage of Yaakov" = amtze'usa d'alma = Land of Israel = Infinite light; "ki pi Hashem diber" = joy of the commandment = Malchus peh (Proverbs 15:23; Bereishis Rabbah 3). Second (alternative) reading: "feet" = guard from weekday acts with their sadness; "honor it" = no long strides = no agitation; "speaking words" = don't mention illness/worries; "then delight" = meal of Atika (Zohar Vayikra 133, "sos asis b'Hashem… b'Atik Yomin"); "heights of earth" = meal of Chakla Tupichin Kadishin; "heritage of Yaakov" = meal of Ze'ir Anpin = river from Eden (Genesis 2:10) = husks nullified = "yagel Yaakov yismach Yisrael"; "ki pi Hashem diber" = perfect revelation of joy (Zohar Vayikra 8 + Noach 72, 74).

Siman 25 — סימן כ"ה Achvay Lan Mana — "Show us the manna…" [Likutay Moharan I, Siman 25]

It is explained in the holy Zohar that through the holiness of Shabbos the evil inclination is subdued — which is the aspect of the imagination faculty [koach hamidameh] within the heart. (And see Tikkun 48.) And this is the aspect of what our Sages of blessed memory disputed in Bereishis Rabbah, sections 11–12 — whether the first Adam's glory rested with him [through the first Shabbos] — on account of what is stated [Psalms 49:13]: "Adam in his glory did not rest overnight — he was likened to the silent beasts [Adam bikar bal yalin — nimshal k'vehemos nidmu]." That is, the aspect of the imagination faculty immediately prevailed over him.

"And the Rabbis say: his glory rested with him — and at the departure of Shabbos his radiance was taken from him and he was driven from Gan Eden." And likewise the agreement of Pirkei deRabbi Eliezer and Midrash Tehillim: that Shabbos protected the first Adam. For through Shabbos the imagination faculty — which is the power of animality — was subdued. And this is likewise in the manner of what the commentators explained — that for this reason he was not driven from Gan Eden immediately — lest he eat from the Tree of Life on Shabbos — for it was not suspected of him that he would eat on Shabbos from something still attached to the ground — for the awe of Shabbos was upon him — that is, as mentioned above. For on Shabbos the power of the evil inclination is subdued — and therefore even though on weekdays he stumbled in eating from the Tree of Knowledge and transgressed the command — through the temptation of the serpent and Chavah — but on Shabbos there is no concern for this — for then the power of the evil inclination — which is the aspect of the imagination faculty — is subdued — and the power of the intellect prevails. And this is what is explained in the holy Zohar — that on Shabbos a person sits in the World of Souls [Terumah, folio 136] — and then the soul rules and not the body [Vayakhel, folio 204] — that is, as mentioned above. And this is the aspect of the three Shabbos meals — corresponding to the aspects of: potential intellect [seichel b'koach], actualized intellect [seichel b'fo'al], and acquired intellect [seichel hanikna]. For the Shabbos meals and the delight of Shabbos come from the side of the intellect — and not from the side of the body — which is the imagination faculty. And this is the aspect of the honor of Shabbos — the opposite of the imagination faculty — which is the aspect of the absence of honor — the aspect of [Psalms 49:13]: "in glory he did not rest overnight — he was likened to the silent beasts [bikar bal yalin — nimshal k'vehemos nidmu]." And this is the aspect of: "honor is not fitting for a fool [lo na'avah l'chesil kavod]" [Proverbs 26:1] — for the imagination faculty is the fool — the opposite of the intellect. And this is the aspect of [Proverbs 19:10]: "delight is not fitting for a fool [lo na'avah l'chesil ta'anug]." For the perfection of the delight is when it comes from the side of the intellect — for this is the aspect of עֹנֶג [oneg — delight] of Shabbos — which is the initial letters of: ע'דן נ'הר ג'ן [Eden, Nahar, Gan] — which are the aspects of the perfection of the intellect — as is well-known. And see in the writings of the holy Ari z"l — where the ascent of the worlds on Shabbos is explained — and how the inner dimension of the lower [level] ascends and becomes the outer dimension of the outer dimension of the higher [level]. And the matter that the Shabbos meals are the aspect of the outer dimension and the prayers are the aspect of the inner dimension, and so on — [וכו'] see there.

And behold, it is explained here within that when the inner dimension of the lower [level] ascends — then the husks in the aspect of the imagination faculty at that level are aroused — and they must be subdued through the greatness of the Creator, and so on. [וכו'] And therefore it was instituted to recite at the entry of Shabbos several psalms that speak greatly of the greatness of the Creator, blessed be He — as explained likewise in Likutay Halachos. And this is that one recites [Psalms 29]: "a psalm of David — 'Give [to Hashem, O sons of the mighty]'," and so on — [וכו'] "'the voice of Hashem breaks the cedars — the voice of Hashem causes the deer to give birth'" — Rashi explained: regarding the subduing of the nations. And likewise in the psalm: Mizmor Shir l'Yom HaShabbos: "how great are Your works, Hashem," and so on — [וכו'] "when the wicked spring up like grass," and so on — [וכו'] "to destroy them forever" — and likewise [Psalms 93]: "from the voices of many waters, mighty are the waves, and so on — mighty on high is Hashem [mikkolos mayim rabbim — addirim mishbaray yam — addir bammarom Hashem]" — and as Rashi explained. And therefore it is a mitzvah to change one's garments on Shabbos — for then spiritually as well each person dons a new garment — from what the inner dimension of one who is beneath his level ascends and becomes a garment for his outer dimension — as mentioned above.

And this is the custom of traveling to the Tzadikim for Shabbos and sitting at their table at the meals — so that their inner dimension shall become a garment for the outer dimension of the Tzadik — as explained within. And it has already been explained elsewhere that this is the aspect of [Tractate Brachos 2a]: "from when do one read the Shema in the evening? — from the time the priests enter to eat their terumah" — and as I heard beautifully in the name of our holy Rebbe of blessed and saintly memory — and therefore Rabbi Meir holds: "from the time people enter to eat their meal on the eves of Shabbos" — that is, as mentioned above.

And the revelation of the greatness of the Creator comes through the charity given to a worthy poor person — through which the supernal colors [gavanim ila'in] in silver and gold are revealed and illuminated — which are the aspect of: "the eyes of Hashem" — the aspect of: "garments of salvation — covering of eyes [begday yesha — kesus einayim]," and so on — [וכו'] as explained within. And this is the aspect of [Tractate Ta'anis 8b]: "the sun on Shabbos — charity to the poor [shemesh b'Shabbas tzedakah l'ani'im]" — and as explained in the holy Zohar and in Tikunim, Tikkun 21, folio 58 — that the delight of Shabbos is the aspect of charity to the poor. And through the money scattered on the expenses of Shabbos — through this the supernal colors in silver and gold are illuminated — in the aspect of [Haggai 2:8]: "Mine is the silver and Mine is the gold" — for Shabbos itself is the aspect of the eyes of G-d — the aspect of: "the three colors of the eye and the pupil of the eye" — which is the aspect of the aforementioned colors. Also, Shabbos is the aspect of Yosef the Tzadik — as is well-known and as explained in the holy Zohar — from whom all the wealth of silver and gold of Israel is drawn — as explained in Zohar, Bereishis, folio 196b. Also, all the Moadim [festivals] and holidays are the aspects of the supernal colors — for this is the aspect of [Exodus 25:3]: "and this is the donation that you shall take from them: gold and silver and copper and techeiles and crimson," and so on — [וכו'] as explained in Zohar Terumah, folio 135.

And Shabbos is the aspect of: "first among the holy convocations [techilah l'mikra'ay kodesh]," and so on — [וכו'] [Leviticus 23:3] And therefore all the aforementioned supernal colors are encompassed within it. And these colors are the aspect of: "garments of salvation," and so on — [וכו'] And this is the secret of the garments and vestments of Shabbos — and they are the aspect of [Isaiah 61:10]: "like a bridegroom who adorns himself with a priestly crown — and like a bride who bedecks herself with her jewels [k'chasan yechahein pe'er — v'chalah ta'adeh chelyehah]" — for the secret of Shabbos is the aspect of: "the voice of the groom and the voice of the bride [kol chasan v'kol kallah]" — as explained in Tikkun 24. And these garments are garments of glory [bigdey tiferes] — for this is the aspect of: "glory He garbed for the day of rest [tiferes atah l'yom hamenuchah]," and so on. [וכו']

And as explained in Zohar Vayakhel, folio 209 — when Israel honors the Shabbos as befitting — then the Holy One, blessed be He, calls out over him [Isaiah 49:3]: "Israel, through whom I am glorified [Yisrael asher becha espaar]." For then the supernal colors shine — which are the aspect of the glorification of Israel. And see Zohar Yisro, folio 90b — on the verse: "lo ta'asun iti [do not make with Me]," and so on — [וכו'] [Exodus 20:20] — where the matter of: "great are You — and great is Your Name in power [gadol Atah v'gadol Shimcha bigevurah]" — which is the aspect of: "Mine is the silver and Mine is the gold" — and the matter of the colors — and the matter of: "Israel through whom I am glorified" and so on — [וכו'] is explained. And there is likewise brought the verse: "sos asis b'Hashem — ki hilbishani bigdey yesha [I will greatly rejoice in Hashem — for He has clothed me in garments of salvation]," and so on — [וכו'] [Isaiah 61:10] — which is the aspect of what is brought within at the end of the teaching — that through arousing joy of the commandment within oneself, and so on — one merits also to break the imagination faculty and to enter into the higher level one wishes to enter, and so on. [וכו'] And this is the aspect of the great joy with which one must rejoice on the holy Shabbos — as explained in the holy Zohar. And this is the aspect of what one recites: "Yismechu b'malchuscha shomray Shabbas [they shall rejoice in Your kingdom — the guardians of Shabbos]," and so on. [וכו'] And this is what one prays: "v'sammach nafshenu b'Yishu'asecha — v'taher libenu l'avdecha be'emes [and gladden our soul with Your salvation — and purify our heart to serve You in truth]" — for through the joy one merits to purify the heart from the grip of the imagination faculty — which is the aspect of stubbornness of heart [shereerus lev] — and one merits the aspects of: potential intellect, actualized intellect, and acquired intellect. And perhaps this is likewise the aspect of Chakla Tupichin Kadishin [the Holy Apple Orchard] — as explained in the writings of the holy Ari z"l — that it corresponds to three aspects: corresponding to the aspect of Neh"y (this is the aspect of potential intellect) — and corresponding to Chag"t (this is the aspect of actualized intellect — for Chag"t are the instruments of action) — and corresponding to Chab"d (this is the aspect of acquired intellect — which is the aspect of the perfection of knowledge and intellect).

And this is the aspect of: "if you return from Shabbos your foot" (which alludes to the ascent of Malchus and the aspect of Neh"y — as mentioned above many times) "from pursuing your affairs on My holy day" (the aspect of Chag"t — the instruments of action) "and you shall call the Shabbos a delight — the holy one of Hashem, honored" (the aspect of Chab"d — for there is the essential aspect of delight and honor, as mentioned above). And according to its plain meaning — one should be careful from all forms of desecrating Shabbos — which comes from the aspect of the evil inclination and the imagination faculty within the heart — as explained in Tikkun 48 mentioned above — for this is the aspect of all the weekday deeds — most of which come only from the imagination faculty — and one should honor the Shabbos with great delight and honor for the sake of Heaven. And this: "and honor it — from pursuing your own ways — from pursuing your affairs — and speaking words" — that he should be careful to distinguish Shabbos from the weekdays in every detail — not to take long strides — and not to speak speech of the weekday — and to change one's garments for the honor of Shabbos — as mentioned above. And as our Sages of blessed memory expounded: "then you will delight in Hashem" — and our Sages of blessed memory expounded: that this corresponds to the aspect of Atika — which is the aspect of the supernal and awesome intellect — as is well-known. "And I will cause you to ride upon the heights of the earth" — and our Sages of blessed memory expounded: "one is saved from the subjugation of kingdoms" — that is, he will merit to break all aspects of the imagination faculty at all levels — which are from the aspect of the evil inclination — called: "an old and foolish king [melech zaken u'chesil]" [Ecclesiastes 4:13] — the aspect of the imagination faculty — which is foolishness — the opposite of the holy intellect. "And I will feed you with the heritage of Yaakov your father" — which is the aspect of Tiferes [beauty/glory] — as is well-known. Which is the aspect of the revelation of the supernal colors — which are the greatness of the Creator, blessed be He — through which the imagination faculty is broken and one enters into the intellect. And see Zohar Vayikra, folio 133: "sos asis b'Hashem [I will greatly rejoice in Hashem]" [Isaiah 61:10] — "b'Atik Yomin ismar — d'ha'hu chedvata d'chula [it is stated of the Ancient of Days — for He is the joy of all]." And this is likewise the aspect of: "then you will delight in Hashem" — that is, he will merit to receive joy from the aspect of Atik — as explained in the holy Zohar [Acharay Mos, folio 79] — that on Shabbos joy is drawn from the aspect of Atik — for this is the aspect of: "sos asis b'Hashem" — as mentioned above — and through this the imagination faculty is broken — for this is the aspect of: "and I will cause you to ride upon the heights of the earth" — as mentioned above. "And I will feed you with the heritage of Yaakov your father" — that is, he will merit the aspect of the holy intellect — which is the aspect of the heritage of Yaakov — as explained within in Siman 1 in the teaching Ashray Temimay Derech.

And see Tikkun 19, folio 40: "beis — tren dero'in — Gedullah u'Gevurah — tav — Tiferes [Beis — two arms — Greatness and Power — Tav — Tiferes]," and so on — [וכו'] "tlas kisrin d'Shin — gimel sefiran ela'in [three crowns of the Shin — three supernal Sefiros]," and so on. [וכו'] And this is likewise the aspect of: "then you will delight in Hashem" — the aspect of the Shin of Shabbas — corresponding to the three supernal ones. "And I will cause you to ride upon the heights of the earth" — corresponding to the Beis of Shabbas — which is the aspect of Chesed and Gevurah — which are the everlasting arms [zro'os olam] — the aspect of: "bamosay aretz [heights of the earth]" — as is well-known. "And I will feed you with the heritage of Yaakov your father" — corresponding to the Tav of Shabbas — which is the aspect of Tiferes — the aspect of Yaakov — as mentioned above. And this itself is likewise the aspect of the revelation of the colors (which are the aspect of Tiferes — the aspect of the eyes — "Ein Yaakov [the eye of Yaakov]") — clothed in silver and gold (which are the aspects of Greatness and Power — as explained in Zohar Yisro mentioned above) — through the charity — which is the aspect of Yaakov — as is well-known — and as explained within in Siman 13 in the teaching Ashray Ha'am. And through this one merits to enter into the intellect — which is the aspect of the Shin of Shabbas, as mentioned above. And therefore [the verse] concluded: "for the mouth of Hashem has spoken" — for this is the aspect of charity — generous spirit [ruach nedivah] — as explained in the end of the teaching Ashray Ha'am mentioned above. And this is the aspect of: "lev tahor bera li [create in me a pure heart]," and so on — [וכו'] [Psalms 51:12] — that is, the aspect of the purification of the heart from the aspect of the imagination faculty mentioned above. "Al tashlicheni milfanecha — v'ruach kodshecha al tikach mimeni [cast me not away from before You — and Your holy spirit take not from me]" [Psalms 51:13] — for through the strengthening of the imagination faculty — through this the holy spirit is removed from him — which is the aspect of the spirit of wisdom and understanding — the aspect of the holy intellect — which is the aspect of ruach [spirit] — as it is written [Job 32:8]: "but truly it is the spirit in a person." And this is what is juxtaposed to it: "hashivah li seson yish'echa [restore to me the joy of Your salvation]" [Psalms 51:14] — the aspect of the holy joy — "v'ruach nedivah tismeneni [and a generous spirit sustain me]" [Psalms 51:14] — which is the aspect of charity — through all of which the imagination faculty is broken — and the heart is purified — and one enters into the intellect, as mentioned above. And therefore it is a mitzvah to increase charity on Shabbos — and to receive Shabbos with joy, as mentioned above.

It is well-known and explained in the words of our Sages of blessed memory that Shabbos is one of the things for which Israel gave their lives [masru nafshom] — for Shabbos is the aspect of the ultimate perfection of the ascent of the holy sparks — and for this, self-sacrifice [mesiras nefesh] is required — as is well-known. And likewise the essential perfection of prayer is on Shabbos — as mentioned above. And likewise the essential perfection of the holiness of thought is on Shabbos — for Shabbos is the aspect of the World of Thought — as is well-known. Therefore one must pray on Shabbos with great clinging [deveikus] and the utmost holiness of thought. And if one sees, heaven forfend, that even on Shabbos one's thought is confused and one cannot pray properly — which is the aspect of a blemish in the holiness of Shabbos, heaven forfend — then one must pray with self-sacrifice [mesiras nefesh] — and through this one breaks the alien thoughts and raises the holy sparks within them (as understood below within in Siman 80 in the teaching Hashem Oz l'Amo Yiten) — and the holiness of Shabbos returns to flow upon him in its perfect fullness. And this [Song of Songs 8:6]: "simeni k'chotam al libecha [set me as a seal upon your heart]," and so on — [וכו'] and it is explained in Tikkun 22, folio 66: that this was stated also regarding the secret of Shabbos. And see the writings of the holy Ari z"l on the matter of the Shabbos boundary [techum Shabbos] — which has the same letters as chotam [seal], and so on. [וכו'] And this: "ki azah k'maves ahavah [for love is as strong as death]," and so on — [וכו'] — the aspect of self-sacrifice, and so on — [וכו'] "rish'fehah rish'fay eish shalheves Kah [its sparks are sparks of fire — a flame of G-d]" [Song of Songs 8:6] — which was stated likewise regarding the secret of the holiness of Shabbos — as explained in the writings. "Mayim rabbim lo yuchlu l'chabos es ha'ahavah [many waters cannot extinguish the love]," and so on — [וכו'] [Song of Songs 8:7] — the aspect of the flames of holy love [shalhuvin d'rechimusa] that are aroused within each and every person of Israel on Shabbos — through which one literally gives one's life for the sanctification of G-d's Name and for the holiness of Shabbos in its general scope — and likewise in particular for the inner dimension of the holiness of Shabbos, as mentioned above. And this [Song of Songs 8:10]: "ani chomah v'shadai k'migdalos [I am a wall — and my breasts are like towers]" — as Rashi explained: "then I was in his eyes as one who finds peace" — that is, I merited the holiness of Shabbos — which is the aspect of Shabbos Shalom — as is well-known. And this is likewise explained in the writings of the holy Ari z"l: "v'al menuchosam yekadishu es Shimcha [and on their rest they shall sanctify Your Name]" — one should intend to give over one's soul and spirit for the sanctification of G-d's Name.

Shabbos subdues the imagination faculty (koach hamidameh): Zohar + Tikkun 48. The dispute in Bereishis Rabbah 11–12 whether Adam's glory rested with him on Shabbos. The Rabbis (and Pirkei DeRabbi Eliezer, Midrash Tehillim): Shabbos protected Adam — the imagination faculty is subdued. Rashi: he wasn't driven out immediately lest he eat from the Tree of Life (which he wouldn't do on Shabbos). On Shabbos: "the soul rules and not the body" (Zohar Vayakhel 204). Three Shabbos meals = three levels of intellect: Potential intellect, actualized intellect, acquired intellect. Shabbos meals come from the intellect, not the body. Honor of Shabbos = opposite of the imagination faculty. "Bikar bal yalin — nimshal k'vehemos nidmu." "Lo na'avah l'chesil kavod." "Lo na'avah l'chesil ta'anug." Oneg = Eden/Nahar/Gan = perfection of intellect. Inner dimension of lower = outer garment for outer of higher. Meals = outer dimension; prayers = inner dimension (writings of the Ari). Revealing the Creator's greatness / changing garments: At each ascent of the inner dimension, the husks/imagination must be subdued through the greatness of the Creator. Hence many psalms of G-d's greatness at Shabbos entry (Psalm 29: "shatters cedars / causes deer to birth" = subduing nations; Psalm 92: "when wicked spring like grass"; Psalm 93: "mightier than the waves"). Changing garments spiritually = the inner dimension of the level below becomes the garment of one's outer dimension. Traveling to Tzadikim for Shabbos / "from when is Shema read": Traveling to the Tzadik so that one's inner dimension becomes a garment for the Tzadik's outer dimension. Brachos 2a: priests entering to eat terumah / R. Meir: people entering to eat on Erev Shabbos. "As I heard beautifully in the name of our holy Rebbe of blessed memory." Supernal colors / silver and gold / charity on Shabbos: Charity to the worthy poor → supernal colors in silver and gold are revealed = "eyes of Hashem" = "begday yesha — kesus einayim." "Shemesh b'Shabbas tzedakah l'ani'im" (Ta'anis 8b). Tikkun 21: oneg Shabbos = charity to the poor. Haggai 2:8: "Mine is the silver and Mine is the gold." Shabbos = eyes of G-d = three colors of the eye. Shabbos = Yosef the Tzadik (all Israel's wealth comes from him, Zohar Bereishis 196b). All festivals = supernal colors (Zohar Terumah 135). Shabbos = "first of the holy convocations" = all colors encompassed within it = begday tiferes = "tiferes atah l'yom hamenuchah." Zohar Yisro 90b + Isaiah 61:10: "garments of salvation." Isaiah 58 / Shin-Beis-Tav reading: "Feet" = ascent of Malchus + Neh"y; "affairs" = Chag"t (instruments of action); "delight/honored" = Chab"d (delight and honor). Also: "delight in Hashem" = Atika (joy from Atik drawn on Shabbos — Zohar Acharay Mos 79); "heights of earth" = breaking the imagination at all levels (Ecclesiastes 4:13: "old and foolish king"); "heritage of Yaakov" = Tiferes = holy intellect (Siman 1 = Ashray Temimay Derech). Tikkun 19: Shin = three supernal; Beis = Chesed + Gevurah = arms of the world; Tav = Tiferes = Yaakov. "Ki pi Hashem diber" = charity = ruach nedivah (end of Siman 13 = Ashray Ha'am). Psalm 51 connection: pure heart, holy spirit, restore joy, generous spirit = breaking the imagination → entering the intellect → increase charity on Shabbos.

Siman 26 — סימן כו Retzitza — "Shattered…" [Likutay Moharan I, Siman 26] It is well-known and explained in the words of our Sages of blessed memory that Shabbos is one of the things for which Israel gave their lives [masru nafshom] — for Shabbos is the aspect of the ultimate perfection of the ascent of the holy sparks — and for this, self-sacrifice [mesiras nefesh] is required — as is well-known. And likewise the essential perfection of prayer is on Shabbos — as mentioned above. And likewise the essential perfection of the holiness of thought is on Shabbos — for Shabbos is the aspect of the World of Thought — as is well-known. Therefore one must pray on Shabbos with great clinging [deveikus] and the utmost holiness of thought. And if one sees, heaven forfend, that even on Shabbos one's thought is confused and one cannot pray properly — which is the aspect of a blemish in the holiness of Shabbos, heaven forfend — then one must pray with self-sacrifice [mesiras nefesh] — and through this one breaks the alien thoughts and raises the holy sparks within them (as understood below within in Siman 80 in the teaching Hashem Oz l'Amo Yiten) — and the holiness of Shabbos returns to flow upon him in its perfect fullness. And this [Song of Songs 8:6]: "simeni k'chotam al libecha [set me as a seal upon your heart]," and so on — [וכו'] and it is explained in Tikkun 22, folio 66: that this was stated also regarding the secret of Shabbos.

And see the writings of the holy Ari z"l on the matter of the Shabbos boundary [techum Shabbos] — which has the same letters as chotam [seal], and so on. [וכו'] And this: "ki azah k'maves ahavah [for love is as strong as death]," and so on — [וכו'] — the aspect of self-sacrifice, and so on — [וכו'] "rish'fehah rish'fay eish shalheves Kah [its sparks are sparks of fire — a flame of G-d]" [Song of Songs 8:6] — which was stated likewise regarding the secret of the holiness of Shabbos — as explained in the writings.

"Mayim rabbim lo yuchlu l'chabos es ha'ahavah [many waters cannot extinguish the love]," and so on — [וכו'] [Song of Songs 8:7] — the aspect of the flames of holy love [shalhuvin d'rechimusa] that are aroused within each and every pe

rson of Israel on Shabbos — through which one literally gives one's life for the sanctification of G-d's Name and for the holiness of Shabbos in its general scope — and likewise in particular for the inner dimension of the holiness of Shabbos, as mentioned above.

And this [Song of Songs 8:10]: "ani chomah v'shadai k'migdalos [I am a wall — and my breasts are like towers]" — as Rashi explained: "then I was in his eyes as one who finds peace" — that is, I merited the holiness of Shabbos — which is the aspect of Shabbos Shalom — as is well-known. And this is likewise explained in the writings of the holy Ari z"l: "v'al menuchosam yekadishu es Shimcha [and on their rest they shall sanctify Your Name]" — one should intend to give over one's soul and spirit for the sanctification of G-d's Name. And this is the aspect of: "kach alah b'machshavah [so it arose in [G-d's] thought]" — for through self-sacrifice one merits to raise the holy sparks to the secret of the World of Thought — (as brought in the Siddur Kol Yaakov in the kavannos of El Nekamos Hashem recited in Hodu) — which is the secret of Shabbos, as mentioned above. And perhaps this is likewise encompassed in what our Sages taught: "keivan d'shavas — vay — avdah nefesh [since it rested — 'woe!' — the soul was lost]." For the matter of self-sacrifice is only in the borrowed sense — as it appears to the human eye — that one is abandoning one's vitality and giving over one's body and soul for the sake of doing His blessed will — this is what is called self-sacrifice in human terms. But in truth — on the contrary! — the self-sacrifice is the aspect of the return of the soul to its supernal root. For the soul of Israel in its root is one unity with Him, blessed be He — as is well-known. And when they wish to separate it from its root, heaven forfend — [for] then it would be utterly lost and annihilated, heaven forfend — then it desires even more to separate the soul from the body — and for it to return to its root with wholeness, purity, and holiness — just as it was given to him. And likewise the holiness of Shabbos is the World of Souls — the World of Thought — and it is the root of the souls of Israel.

And as explained in Sefer haBahir: "v'bayom hashevi'i shavas vayinafash [and on the seventh day He rested and was refreshed]" — "melameid sheyom haShabbas mekayem kol haneshomos shene'emar 'vayinafash'.

[this teaches that the day of Shabbos sustains all the souls — as it is stated: 'vayinafash'.] Davar acher — misham porechos kol haneshomos [Another explanation: from there all the souls fly]," and so on — [וכו'] see there. And therefore when one sees that they wish to separate and uproot his soul from its sacred root — and bring him to the desecration of Shabbos, heaven forfend — for the purpose of transgressing the religion — then he desires even more to give his life and to separate the soul from the body — in order to return it to its supernal holy root. And likewise in particular — regarding the inner dimension of the holiness of Shabbos — as mentioned above. And then the other holy sparks that had been held in captivity and imprisonment by the husks, heaven forfend, until now — also cling to his soul — and ascend together with him — and through this a great and awesome union is made above — as is well-known — and an additional illumination is added upon his soul and upon the holy sparks that ascended with him. And therefore all the weekdays — which are from the side of the physical and the corporeal — and then the soul is in the aspect of [Proverbs 5:5]: "her legs descend to death" — as is well-known — and the Sitra Achra has a grip on it, heaven forfend. And therefore one is obligated to remember the Shabbos from the first day of the week — so that the soul should not be lost completely, heaven forfend, in the weekday deeds — through the fact that it reminds itself each time of the holiness of Shabbos — which is its supernal root. And through this it also has the power during the weekdays to prevail over what one must prevail over — and to clarify holy clarifications through this — as is well-known.

But when the day of Shabbos itself arrives — and the soul sees from a distance some light of its supernal root — then it begins even more to long and to yearn to return to its root — and despises all the corporeal matters and all the weekday deeds — for this is the aspect of: "vay — avdah nefesh [woe — the soul was lost]." For it sees and perceives then even more that most of the acts of this world are vanity — and it is almost in the aspect of destruction for the soul — and then it cries out from the innermost of its heart: "vay — avdah nefesh [woe — the soul was lost]" — for it wants to draw close to its supernal root — which is the holiness of Shabbos. And this itself is the aspect of self-sacrifice — as mentioned above — and through this itself it merits to receive the holiness of Shabbos and an additional soul of an even higher level (and something like this is also understood within in the teaching Ais Lan Bira, Siman 31). And then — when the soul shines so greatly — until the grip of the Sitra Achra that is attached to the corporeal matters is repelled — then it is a mitzvah to delight even the body — for then the bodily pleasures too are holy — as is well-known. And this [Isaiah 58:13]: "if you return from Shabbos your foot" — which alludes to the fact that on the holy Shabbos the holiness ascends from the aspect of: "raglehah yordos maves [her legs descend to death]" — as is well-known. "From pursuing your affairs on My holy day" — that he should not engage then in the weekday deeds.

"And you shall call the Shabbos a delight — the holy one of Hashem, honored" — that is, during the weekdays — when the side of death, heaven forfend, rules — then it appears to a person that these [corporeal matters] are also the aspect of vitality and pleasure. But when the aforementioned sides are repelled and fall through the holiness of Shabbos — then one sees with [open] eyes that the essential delight and honor is for the holiness of Shabbos — which is the aspect of the World of Souls.

And therefore one who gives his life for the sanctification of G-d's Name — for this is the aspect of "the holy one of Hashem" — as is well-known — is called honored — for through this his soul returns to its supernal root in great holiness — in the aspect of [Isaiah 58:8]: "the glory of Hashem shall gather you up [kevod Hashem ya'asefecha]" — as is well-known. And according to its plain meaning — this itself — that one refrains on the holy Shabbos from performing any weekday deed in order to profit from them — and yet scatters his money for the delight and honor of Shabbos — this itself is likewise the aspect of self-sacrifice — as something like this is explained elsewhere. "And honor it — from pursuing your own ways," and so on. [וכו'] That is, even matters that are not so much from the aspect of weekday deeds in which there is no actual forbidden labor — nevertheless one should be careful about them on account of the honor of Shabbos — until one should be careful even in one's walking and in one's speech — that they should not be as during the weekday — so as not to confuse the holiness of one's thought that is cleaving to the holiness of Shabbos through self-sacrifice, as mentioned above.

"Then you will delight in Hashem" — that is, he will truly merit this continuously — that his essential pleasure shall be only from G-d, blessed be He. And therefore our Sages of blessed memory taught: "his heart's desires are granted to him" — as it is stated [Psalms 37:4]: "v'hisanag al Hashem — v'yiten lecha mishalos libecha [and delight in Hashem — and He will

give you the desires of your heart]" — for as long as one does not merit this — it is impossible to grant him the desires of his heart — in the manner of what our Sages of blessed memory taught: "and does one give a child everything it wants?" For sometimes a person wants something that would be the destruction of his soul, heaven forfend. But when one merits to delight only in Hashem — then certainly one may grant him all the desires of his heart. And likewise: "then you will delight in Hashem" alludes to the aspect of Atik — that is, he merits that a great illumination is drawn upon his soul from a supremely exalted and awesome aspect — which is the aspect of Atik.

"And I will cause you to ride upon the heights of the earth" — and our Sages of blessed memory expounded: that one is saved from the subjugation of kingdoms — that is, one is saved from all forms of the grip of the Sitra Achra — the aspect of the kingdoms of the Sitra Achra — through the fact that within his soul — which is likewise the aspect of Malchus d'Kedushah — as is well-known — a very great illumination shines — for this is the aspect of the fact that on Shabbos the Malchus is in the aspect of Chakla Tupichin Kadishin [the Holy Apple Orchard] — as is well-known.

"And I will feed you with the heritage of Yaakov your father" — and our Sages expounded [Tractate Shabbos 118b]: that one merits an inheritance without limits — for one merits that a great holiness is drawn also upon his bodily pleasures — until even they are spiritual and very holy — in the aspect of the pleasures of the World to Come — which are the aspect of: "without limits" — for this is the aspect of: "the heritage of Yaakov" — who took for his portion the World to Come — as our Sages of blessed memory expounded. That is — even his worldly pleasures are bound and cleaved to the aspect of the World to Come — which is the aspect of without limits and without any boundary at all — as is well-known. And this: "for the mouth of Hashem has spoken" — for even in all the bodily pleasures holy letters are clothed — from the aspect of the: "dvar Hashem [word of G-d]" — in the aspect of [Deuteronomy 8:3]: "for by every word that goes out from the mouth of Hashem does a person live [ki al kol motza pi Hashem yichyeh ha'adam]" — as is well-known. And therefore when one merits to take delight in them in holiness as befitting — then they too are very spiritual and holy — which is the aspect of the commandment of oneg Shabbos, as mentioned above. And see in Pri Etz Chayyim, Gate of Nefilas Apayim, Chapter 4 — that through self-sacrifice is drawn the aspect of: "and a river goes out from Eden to water the garden [v'nahar yotzei mei'Eden l'hashkos es haGan]," and so on.

[וכו'] [Genesis 2:10] And it is well-known that this is the secret of: עֹנֶג [oneg] of Shabbos — the initial letters: ע'דן נ'הר ג'ן [Eden, Nahar, Gan]. And this is likewise the three aspects of the verse: "then you will delight in Hashem," and so on — [וכו'] as is well-known.

And this is the aspect of: "kach alah b'machshavah [so it arose in [G-d's] thought]" — for through self-sacrifice one merits to raise the holy sparks to the secret of the World of Thought — (as brought in the Siddur Kol Yaakov in the kavannos of El Nekamos Hashem recited in Hodu) — which is the secret of Shabbos, as mentioned above. And perhaps this is likewise encompassed in what our Sages taught: "keivan d'shavas — vay — avdah nefesh [since it rested — 'woe!' — the soul was lost]." For the matter of self-sacrifice is only in the borrowed sense — as it appears to the human eye — that one is abandoning one's vitality and giving over one's body and soul for the sake of doing His blessed will — this is what is called self-sacrifice in human terms. But in truth — on the contrary! — the self-sacrifice is the aspect of the return of the soul to its supernal root. For the soul of Israel in its root is one unity with Him, blessed be He — as is well-known.

Shabbos is the aspect of peace [shalom] — as explained within. And therefore our Sages of blessed memory taught [Tractate Shabbos 118b]: "whoever guards the Shabbos in accordance with its law — even one who worships idolatry, and so on — he is forgiven." For through the peace of Shabbos one casts off all the idol-worship and draws close to the truth. And this is the aspect of [Isaiah 56:6]: "and the strangers who attach themselves to Hashem, and so on — all who guard the Shabbos from desecrating it," and so on. [וכו'] Also, Shabbos is the aspect of Bris [covenant] — as it is written: "a covenant of eternity [bris olam]." And Bris is the aspect of Bo'az — the aspect of oz [strength]. And this is why the psalm of David recited at the entry of Shabbos concludes with: "Hashem will give strength [oz] to His people" [Psalms 29:11] — the aspect of the aforementioned oz. "Hashem will bless His people with peace" [Psalms 29:11] — the aspect of Shabbos Shalom.

Shabbos = one of the things Israel gave their lives for / mesiras nefesh: Shabbos = ultimate perfection of the ascent of the holy sparks. Essential perfection of prayer and holiness of thought = on Shabbos. If on Shabbos one's thought is confused → pray with mesiras nefesh → breaks alien thoughts → raises holy sparks → holiness of Shabbos restored. Song of Songs 8:6: "simeni k'chotam al libecha" = Shabbos (Tikkun 22). "Techum Shabbos" = letters of "chotam." "Ki azah k'maves ahavah… rish'fehah rish'fay eish shalheves Kah." The flames of holy love on Shabbos = "many waters cannot extinguish." "I am a wall = then I was in his eyes as one who finds peace" = merited Shabbos Shalom. "V'al menuchosam yekadishu es Shimcha" = intend to give over one's soul. Mesiras nefesh = the soul returning to its root: "Kach alah b'machshavah" = raising the sparks to the World of Thought = the secret of Shabbos. "Keivan d'shavas — vay — avdah nefesh." In truth, mesiras nefesh = returning the soul to its root (oneness with G-d). When they seek to sever the soul from its holy root → the soul prefers to leave the body and return purely. Shabbos = World of Souls = root of all Jewish souls. Sefer haBahir on Shabbos and souls: "V'bayom hashevi'i shavas vayinafash" — "this teaches that Shabbos sustains all souls." "From there all the souls fly." Therefore when threatened with forced Shabbos desecration → one gives one's life rather than uproot the soul from its holy root. Other captive sparks cling to that soul and ascend together → great union above → additional illumination. "Vay — avdah nefesh" = the soul's longing at the entry of Shabbos: During the weekdays the soul is in "raglehah yordos maves" → must remember Shabbos from Sunday. When Shabbos arrives and the soul glimpses its root from afar → it longs and yearns → despises all corporeal matters → "vay — avdah nefesh" = the soul's cry of longing. This itself = mesiras nefesh → through it one merits Shabbos holiness and an even higher neshamah yeseirah (cross-reference: Siman 31). Only once the Sitra Achra's grip on the body is repelled → only then delight even the body is a mitzvah. Isaiah 58 — Siman 26: "Feet" = soul ascending from "raglehah yordos maves." "Affairs" = no weekday deeds. "Delight / holy one of Hashem, honored" = one who gives his life for kiddush Hashem is honored because his soul returns to its root = "kevod Hashem ya'asefecha." Also: scattering money for Shabbos while refraining from all weekday profit = itself a form of mesiras nefesh. "Honor it / from your ways / speech" = be careful even in walking and speech lest the cleaving thought be disturbed. "Delight in Hashem" = merits that his only pleasure is from G-d = heart's desires fulfilled (Psalms 37:4) = aspect of Atik. "Heights of earth" = saved from subjugation = Malchus d'Kedushah illuminated = Chakla Tupichin Kadishin. "Heritage of Yaakov" = bodily pleasures become spiritual and holy = pleasures of the World to Come = without limits. "Ki pi Hashem diber" = holy letters clothed in every pleasure = "ki al kol motza pi Hashem yichyeh ha'adam." Pri Etz Chayyim, Nefilas Apayim 4: mesiras nefesh draws "v'nahar yotzei mei'Eden" = Eden/Nahar/Gan = oneg Shabbos acrostic.

Simanim 27 onward continue in the next installment. נ נח נחמ נחמן מאומן

Na Nach Nachma Nachman MayUman

Yikara DiShabsa — Simanim 27–29 Yikara DiShabsa · יקרא דשבתא Part One — Simanim 27 through 29

Siman 27 — סימן כז Retzitza — "Shattered…" (continued) [Likutay Moharan I, Siman 27] Shabbos is the aspect of peace [shalom] — as explained within. And therefore our Sages of blessed memory taught [Tractate Shabbos 118b]: "whoever guards the Shabbos in accordance with its law — even one who worships idolatry, and so on — he is forgiven." For through the peace of Shabbos one casts off all the idol-worship and draws close to the truth. And this is the aspect of [Isaiah 56:6]: "and the strangers who attach themselves to Hashem, and so on — all who guard the Shabbos from desecrating it," and so on. [וכו'] Also, Shabbos is the aspect of Bris [covenant] — as it is written: "a covenant of eternity [bris olam]." And Bris is the aspect of Bo'az — the aspect of oz [strength]. And this is why the psalm of David recited at the entry of Shabbos concludes with: "Hashem will give strength [oz] to His people" [Psalms 29:11] — the aspect of the aforementioned oz. "Hashem will bless His people with peace" [Psalms 29:11] — the aspect of Shabbos Shalom.

And this is the aspect of the voices in the aforementioned psalm — for through the aspect of voice [kol] one merits peace — as explained within. And this itself is the aspect of: "Shir HaShirim — that is Solomon's" [Song of Songs 1:1] — which is recited at the entry of Shabbos.

And this is likewise the aspect of: "Mizmor Shir l'Yom HaShabbos." Also, Shabbos is the aspect of the radiance of the face — the glory of the face [hadras panim] — the aspect of: "and you shall glorify the face of an elder [v'hadarta penay zaken]" [Leviticus 19:32]. For on Shabbos is drawn the illumination of the holy elder [zeknah d'kedushah] — as it is written in Zohar Vayakhel, folio 205: "v'sabah d'chol savin is'ar [and the elder of all elders is aroused]."

And then is drawn the illumination of the thirteen rectifications of the beard [tilas esrai tikunay dikna] — as explained in the writings of the holy Ari z"l — and they are the root of all the Torah teachings [drushay Torah]. And therefore it is a great mitzvah to innovate in Torah on Shabbos — as is well-known. And this is the aspect of the glory of the face — the radiance of the face [hadras panim — heiras panim]. And therefore our Sages of blessed memory taught: "He blessed them with the light of a person's face," and so on. [וכו'] And this is the aspect of: "those who taste it have merited life [to'amehah chayyim zachu]" — the aspect of [Amos 5:4]: "seek Me and you shall live [dershuni v'chiyu]" — as explained within. And therefore immediately after the verse [Genesis 33:18]: "and Yaakov arrived whole [vayavo Yaakov shaleim]," and so on — it is written: "and he encamped at the face of the city [vayichan es penay ha'ir]" — and our Sages expounded: that he established the Shabbos boundary and guarded the Shabbos — for all of this is encompassed within the holiness of Shabbos, as mentioned above. And this is the aspect of oneg Shabbos and kavod Shabbos [delight and honor of Shabbos] — for all of the aforementioned aspects are the aspect of delight [oneg]: Bris is the aspect of delight — as is well-known. Chochmah [Wisdom] is the aspect of delight — as mentioned above many times — and therefore it is written [Proverbs 19:10]: "delight is not fitting for a fool." Voice, song, and melody are the aspect of delight — as is well-known from experience. And as it is written [Ecclesiastes 2:8]: "I made for myself male singers and female singers" — Rashi explained: "musical instruments" — "and the delights of the children of man." Peace is the aspect of delight — as it is written [Psalms 37:11]: "and they shall delight in the abundance of peace [v'hisangeu al rov shalom]." And likewise Bris — which is the aspect of oz — is the aspect of honor [kavod] — as it is written [Psalms 29:1]: "ascribe to Hashem glory and strength [havu laHashem kavod va'oz]." And as explained in the teaching Tefillah l'Chavakuk, Siman 19. "An elder — this one has acquired wisdom [zaken — zeh shekanah chochmah]." [Tractate Kiddushin 32b] This is the aspect of honor — as it is written [Isaiah 24:23]: "and before His elders there is honor [v'neged zekeinav kavod]" — and it is written [Proverbs 3:35]: "the wise shall inherit honor." And our Sages of blessed memory taught: "there is no honor except Torah." That is — the aspect of the Torah teachings — which is the essential honor of the Torah — and as our Sages of blessed memory taught [Avos 4:1]: "one who honors the Torah — his body is honored by the creatures." Voice, song, and melody are the aspect of honor — as it is written [Psalms 30:13]: "so that my glory [kavod] shall sing praises to You and not be silent." And it is written [Proverbs 3:9]: "honor Hashem from your wealth [kabbed es Hashem mehonecha]" — and our Sages of blessed memory expounded: "if you have a pleasing voice," and so on — [וכו'] as explained within. Peace is the aspect of honor — the opposite of disputes — which are the aspects of shame and disgrace (as it is written [Proverbs 20:3]: "it is honor for a man to desist from strife [kavod la'ish sheves meriv]"). And likewise to draw the entire world to His service, blessed be He, and so on — this is certainly the essential delight — as it is written [Psalms 37:3]: "dwell in the land and cultivate faithfulness — and delight in Hashem," and so on. [וכו'] And likewise this is the essential honor — in the aspect of: "the whole earth is full of His glory [melo chol ha'aretz kevodo]." [Isaiah 6:3] And it is written: "and the glory of Hashem shall be revealed" [Isaiah 40:5] — and so on — [וכו'] "declare among the nations His glory." [Psalms 96:3] And the like abundantly — and it is written [I Samuel 2:30]: "for those who honor Me I will honor." And this: "im tashiv miShabbos raglecha," and so on — [וכו'] "and you shall call the Shabbos a delight — the holy one of Hashem, honored — and honor it," and so on — [וכו'] "then you will delight in Hashem" — the aspect of Atik [the Holy Ancient One] — that is, he will merit the aspect of the thirteen rectifications of the beard — which are the essential aspect of the glory of the face. Also, this is the aspect of: "and they shall delight in the abundance of peace [v'hisangeu al rov shalom]" — the aspect of: "great peace to those who love Your Torah [shalom rav l'ohavay Torasecha]," and so on — [וכו'] [Psalms 119:165] as explained in Megilah Amukos, Ofen 172 — that this is the aspect of the thirteen rectifications of the beard. "And I will cause you to ride upon the heights of the earth" — and our Sages of blessed memory expounded: one is saved from the subjugation of kingdoms — for this is the aspect of: "explaining it well in seventy languages [ba'er haitaiv b'shiv'im lashon]." [Deuteronomy 27:8] For through the Torah teachings and expositions, and so on — "it was well for us in all the languages and among all the nations" — as explained within.

And in the holy Zohar they expounded that this alludes to the Chakla Tupichin Kadishin [the Holy Apple Orchard] — the aspect of the three ascents of Malchus:

Corresponding to Neh"y — this is the aspect of the rectification of the Bris — which is Yesod [Foundation] — the mediating point between Netzach and Hod. Corresponding to Chag"t — this is the aspect of [Genesis 27:22]: "the voice is the voice of Yaakov [hakol kol Yaakov]" — which is the aspect of Tiferes — the mediating point between Chesed and Gevurah. Corresponding to Chab"d — this is the aspect of the glory of the face — the aspect of: "an elder — one who has acquired wisdom." For through all of this the Malchus is perfected — which is the aspect of Bris Shalom [the covenant of peace] — as is well-known. And through this all the world is drawn to His service, blessed be He — in the aspect of: "and Hashem shall be King over all the earth [v'hayah Hashem l'Melech al kol ha'aretz]" [Zechariah 14:9] — for this is the aspect of: שְׁכֶם [Shechem] — the initial letters of: ש'ם כ'בוד מ'לכותו ["the Name of His glorious kingdom"] — as is well-known. And this: "And I will feed you with the heritage of Yaakov your father" — this is the aspect of: "the voice is the voice of Yaakov" — which is the aspect of Tiferes — which encompasses from the head of all the levels to the end of all the levels — as is well-known — and therefore all the aspects are encompassed within it. For it is the aspect of: "the river that goes out from Eden to water the garden [nahar ha'yotzei mei'Eden l'hashkos es haGan]" [Genesis 2:10] — as is well-known. And therefore he merited an inheritance without limits — for this is the aspect of: "for then I will convert all the peoples to a pure language — to call all of them in the Name of Hashem — and to serve Him with one shoulder [ki az ahapoch el ha'amim safah berurah — likro kulam b'Shem Hashem — v'lavdo shechem echad]" [Zephaniah 3:9]. And this [Psalms 47:2]: "all the nations clap their hands — shout for G-d with the sound of joyful song [kol ha'amim tik'u chaf — hari'u l'Elokim b'kol rinnah]." For since through the aforementioned voice [kol] all have been drawn near — therefore it is fitting that all should shout with the sound of joyful song. And because the aforementioned voice corresponds to the aspect of Chag"t — the aspect of the hands — therefore [the verse] says: "clap your hands [tik'u chaf]."

And this [Psalms 47:4]: "He shall subdue peoples beneath us and nations under our feet" (corresponding to the aspect of Neh"y) "He shall choose for us our inheritance — the pride of Yaakov [yivchar lanu es nachalasenu es ge'on Yaakov]" (corresponding to the aspect of Chab"d and Chag"t — as understood in the teaching Kara es Yehoshua, Siman 6). And this is the aspect of [Psalms 47:8]: "for G-d is the King of all the earth — sing a maskil [zammeru maskil]." For the refinement of the voice of joyful song corresponds to the refinement of one's wisdom — as explained within — and through this the entire world will accept His blessed kingdom upon themselves, as mentioned above. And this is likewise the aspect of: "if you return from Shabbos your foot" (corresponding to the aspect of Neh"y) "from pursuing your affairs on My holy day" (corresponding to the aspect of Chag"t) "and you shall call the Shabbos a delight," and so on — [וכו'] (corresponding to the aspect of Chab"d — as mentioned above many times) "and honor it — from pursuing your own ways" — [this phrase] encompasses likewise all the aforementioned matters. For Chochmah is called derech [way] — as it is written [Proverbs 4:11]: "in the way of wisdom I have guided you." Bris is called derech — as brought in the teaching Tefillah l'Chavakuk, Siman 19 — and in Likutay Moharan Tinyana, Siman 87. Voice [kol] is the aspect of derech — as it is written [Isaiah 40:3]: "a voice cries in the wilderness — clear the way of Hashem [kol koray bamidbar — panu derech Hashem]." Peace is called derech — as it is written [Proverbs 3:17]: "her ways are ways of pleasantness — and all her paths are peace." And through this all those who are distant are drawn near to His service, blessed be He — which is the essential honor of G-d, blessed be He — as explained elsewhere. And this: "and honor it — from pursuing your own ways" — that he should not engage in his own ways — only to draw the aforementioned holy ways — through which the honor of G-d, blessed be He, is magnified — which is the aspect of the honor of Shabbos.

"From pursuing your affairs — and speaking words" — that he should not speak even about his own affairs at all — only about the affairs of Heaven. For the essential perfection of speech comes through the voice [kol]. For the voice guides the speech — and when one merits the aforementioned holy voice — then automatically the speech too is very much bound to G-d, blessed be He — and all of one's words are only songs and praises to G-d, blessed be He — which is the essential perfection of speech. And likewise to draw the distant ones near to His service, blessed be He, through speech — in the aspect of [Psalms 105:2]: "speak of all His wonders [sichu b'chol nifle'osav]" "make known His deeds among the peoples [hodi'u va'amim alillosav]" [Psalms 105:1] — and much like this — (when one merits this). "Then you will delight in Hashem," and so on — [וכו'] as mentioned above. "For the mouth of Hashem has spoken [ki pi Hashem diber]" — that is, for the holiness of Shabbos is the aspect of speech [dibbur] — as explained in the Zohar, Bereishis, folio 32 — and as mentioned above many times. For the holy speech encompasses all the aforementioned rectifications: The revelation of Chochmah comes through speech — as it is written [Proverbs 2:6]: "from His mouth — knowledge and understanding." The rectification of the Bris comes through speech — as explained in the teaching Tefillah l'Chavakuk mentioned above. The rectification of the voice is in its perfection when it is bound to speech — as explained in the holy Zohar. Peace comes through speech — as it is written [Psalms 122:8]: "let me speak peace" — and it is written [Psalms 85:9]: "for He speaks peace to His people," and so on — [וכו'] as explained elsewhere.

Drawing the entire world to His service, blessed be He, comes through speech — as mentioned above. And as it is written [Zephaniah 3:9]: "for then I will convert all the peoples to a pure language — specifically [davka] — to call all of them in the Name of Hashem — and to serve Him with one shoulder." And therefore in the perfection of the rectification of speech all the aforementioned rectifications are encompassed — for this is the aspect of the fact that Shabbos likewise encompasses all the aforementioned rectifications — and this is: "for the mouth of Hashem has spoken."

It is explained in the writings of the holy Ari z"l — to intend on Shabbos the two following holy Names: א"ב"ג"י"ת"ץ and ש"ק"ו"צ"י"ת. And this is the aspect of Chesed [Lovingkindness] and emunah [faith] — א"ב"ג"י"ת"ץ is the aspect of Chesed. ש"ק"ו"צ"י"ת is in Malchus — which is the aspect of emunah. For on Shabbos great acts of lovingkindness are drawn — as explained in the holy Zohar.

Shabbos = peace + Bris + oz + glory of the elder: "Even one who worships idolatry — he is forgiven" through the peace of Shabbos. Bris = Bo'az = oz → "Hashem oz l'amo yiten" concludes Psalm 29. Shir HaShirim at Shabbos entry = peace and Bris. Shabbos = "hadras penay zaken" — thirteen rectifications of the beard drawn (Zohar Vayakhel 205: "v'sabah d'chol savin is'ar"). The thirteen tikuney dikna = root of all Torah teachings → mitzvah to innovate on Shabbos. Oneg and kavod = four aspects unified: All four — Bris, Chochmah, voice/song, peace — are simultaneously aspects of oneg AND aspects of kavod. "Lo na'avah l'chesil ta'anug." "Kavod la'ish sheves meriv." "Havu laHashem kavod va'oz." "Zaken — zeh shekanah chochmah" = "v'neged zekeinav kavod" = "kavod chachamim yinchalu" = "ain kavod ela Torah." "V'hisangeu al rov shalom." Drawing the whole world to serve G-d = highest oneg and kavod = "melo chol ha'aretz kevodo." Megilah Amukos, Ofen 172: "shalom rav l'ohavay Torasecha" = thirteen tikuney dikna. Three-tier ascent / Chakla Tupichin Kadishin: Neh"y = Bris (Yesod mediates Netzach and Hod). Chag"t = "hakol kol Yaakov" (Tiferes mediates Chesed and Gevurah). Chab"d = glory of the face = "zaken zeh shekanah chochmah." → Malchus perfected = Bris Shalom. → World drawn to G-d → "v'hayah Hashem l'Melech al kol ha'aretz." Shechem acrostic: Shem Kevod Malchuso. "Heritage of Yaakov" = kol Yaakov = Tiferes = encompasses all = "nahar ha'yotzei mei'Eden" = inheritance without limits = "ki az ahapoch el ha'amim safah berurah." Psalms 47 mapped onto the three aspects (clap hands = Chag"t; nations under feet = Neh"y; "ge'on Yaakov" = Chab"d+Chag"t; "zammeru maskil" = refining the voice through wisdom). Isaiah 58 = all four derachim = one dibbur: "Feet" = Neh"y. "Affairs" = Chag"t. "Delight/honored" = Chab"d. All four aspects = "derech": Chochmah = derech (Proverbs 4:11); Bris = derech (Siman 19 + LM Tinyana 87); kol = derech ("kol koray bamidbar panu derech Hashem"); peace = derech ("kol nesivosehah shalom"). "Speak words" = speech guided by voice → only praises → drawing the distant near (Psalms 105). "Ki pi Hashem diber" = the holy speech encompasses all: Chochmah ("mipiv da'as u'sevunah"), Bris (Siman 19), voice (perfected when bound to speech), peace ("ki yedaber shalom el amo"), drawing nations ("ki az ahapoch"). "Hafuch l'safah berurah" specifically = perfection of speech = all encompassed in Shabbos.

Siman 28 — סימן כח Banay Lan Beisa — "Build us a house…" [Likutay Moharan I, Siman 28]

It is explained in the writings of the holy Ari z"l — to intend on Shabbos the two following holy Names: א"ב"ג"י"ת"ץ and ש"ק"ו"צ"י"ת. And this is the aspect of Chesed [Lovingkindness] and emunah [faith] — א"ב"ג"י"ת"ץ is the aspect of Chesed. ש"ק"ו"צ"י"ת is in Malchus — which is the aspect of emunah. For on Shabbos great acts of lovingkindness are drawn — as explained in the holy Zohar. And the holy faith is completed — which is the aspect of Malchus — for this is the aspect of Shabbas Malkesah — and it is the foundation of faith — as is well-known. And this is the aspect of [Psalms 92:3]: "Mizmor Shir l'Yom HaShabbos," and so on — [וכו'] "to declare Your kindness in the morning [l'haggid baboker chasdecha]" (the aspect of chesed l'Avraham — the morning of Avraham) "and Your faithfulness in the nights [v'emunascha ballaylos]" — the aspect of the rectification of emunah — which is the aspect of night. And it is the aspect of the Name ש"ק"ו"צ"י"ת whose gematria is תּוֹלֵעַת [tolaat — worm] — which is the aspect of Yaakov — as explained in the writings: that this is the aspect of: "the worm of Yaakov [tolaat Yaakov]" [Isaiah 41:14]. And Yaakov instituted the evening prayer — for this is the aspect of: "Your faithfulness in the nights." And this is the aspect of: "give truth to Yaakov — lovingkindness to Avraham [titen emes l'Yaakov — chesed l'Avraham]" [Micah 7:20]. For emunah is called [emunah] when emes [truth] is joined within it.

And through the two aforementioned holy Names, all idol-worship and heresy [kefiros] — which are the aspect of other gods [elohim acherim] — are nullified and subdued on Shabbos — as explained in the holy Zohar. For the root of their sustenance comes from the aspect of the husks of Asiyah — which have some sustenance and grip from the aspect of the holiness of Asiyah — which is [the Name] א"ל אֲדֹנָי whose gematria is 96 [tzaddik-vav]. And therefore our Sages of blessed memory taught [Tractate Sanhedrin 56b]: "tzav [command] refers only to idol-worship" — as explained in the writings [Zohar Bereishis, folio 27b]. And therefore their subduing is also through Chesed — which is the aspect of El — as it is written [Psalms 52:3]: "the lovingkindness of G-d is all day long [chesed El kol hayom]." And through the Malchus d'Kedushah (the aspect of emunah) — which is the aspect of Adonai.

And therefore Avraham our Patriarch was the first to call G-d, blessed be He, by the Name Adonai — as our Sages taught. For Avraham was a man of Chesed and the foremost of the believers. And therefore on Shabbos — when the two holy Names illuminate with added illumination: א"ל — and אלף דלת נון יוד whose gematria equals שַׁבָּת — as explained in the writings — therefore then all idol-worships and heresies are nullified. And therefore our Sages of blessed memory taught: "even one who worshipped idolatry, and so on — he is forgiven." And therefore שַׁבָּת has the same letters as בֹּשֶׁת [shame] — for through this the shames and disgrace brought about by the aforementioned heresies are nullified. And behold — the root of their sustenance comes from the aleph-lameds [alafin] within Leah — and through Chesed, these alafin are rectified — as explained within. And therefore the marriage of Yaakov to Leah was specifically at the beginning of the entry of Shabbos — as brought. And see in the kavannos and customs of the holy Ari z"l, folio 48. For Yaakov had within him also the aspect of Avraham — as is well-known — and as our Sages of blessed memory taught: "Avraham was called Yisrael," and so on. [וכו'] And they said: that Avraham was saved from the fiery furnace only in the merit of Yaakov, and so on — (Bereishis Rabbah, section 63).

Also, Shabbos is the aspect of the truly great Torah scholar — as explained in the holy Zohar — and the receiving of Shabbos is like the receiving of guests who are Torah scholars — for which one must serve before them. And as our Sages of blessed memory taught [Tractate Shabbos 119a]: "Rav Nachman bar Yitzchak would shoulder [loads] going in and shoulder [loads] going out. He said: if Rav Ammi and Rav Assi were to visit me — would I not carry [burdens] before them? and so on. If Rabbi Yochanan were to visit us — would we not carry before him? and so on." And as likewise explained in the Tikunim. And therefore through the receiving of Shabbos the rectification of the aspect of the daily whole-offering [olas tamid] is drawn as well — as explained within more extensively. And this is the aspect of: "the Shabbos burnt-offering [olas Shabbos] in its Shabbos — upon the regular daily burnt-offering," and so on — [Numbers 28:10] see Zohar Acharay, folio 79. And this is the aspect of the Musaf Shabbos — which is the secret of Yosef the Tzadik — as explained in the holy Zohar — for it is stated of him [Genesis 30:23]: "G-d has gathered away my disgrace [asaf Elokim es cherpasi]." For through the aspect of the burnt-offering [olas] — which is the aspect of tolaat mentioned above — the disgraces are nullified. And therefore Yosef is called "shor [an ox]" — for tolaat has the same gematria as shor — as explained in the writings. And therefore Yaakov and Yosef are the first about whom the guarding of Shabbos is stated — as our Sages of blessed memory taught. And therefore our Sages expounded regarding Yaakov that he established boundaries [kava techumin] — for the Shabbos boundary is the secret of the aforementioned alafin. And therefore they are two thousand cubits to each direction. It follows that a person has from the place he stands — or from the place of his eiruv — two thousand cubits to the east and two thousand to the west — comprising four thousand in total — and likewise to the north and south. And this is what is explained in the writings of the holy Ari z"l: that תְּחוּם [techum] has the same letters as חוֹתָם [chotam — seal] — which equals in gematria three times the Name אֶהְיֶה fully spelled out, and so on — from which is the root of the aforementioned alafin — as is well-known. And this [Exodus 31:16]: "and the children of Israel shall guard the Shabbos to make the Shabbos throughout their generations [v'shamru vnay Yisrael es haShabbas — la'asos es haShabbas l'dorosom]" — and our Sages expounded: "l'dorosom" — it is written [without the vav] — that he should have a fine and proper dwelling in honor of Shabbos. For the dwelling of Shabbos is the aspect of a house between the heavens and the earth [beisa bein shemaya l'ar'a] — as explained within — for Shabbos is the culminating purpose of the creation of heaven and earth — and it is the foundation and sustenance of the heavens and the earth — as it is written: "and the heavens and the earth were completed," and so on. [וכו'] And the receiving of Shabbos is the aspect of receiving guests who are truly great Torah scholars into one's home — which is the aspect of the rectification of the alafin within Leah, as mentioned above. And this: "ל'עֲשׂוֹת א'ֶת ה'שַּׁבָּת [la'asos es haShabbas]" — the initial letters spell לֵאָה [Leah]. And this: "l'dorosom" — as mentioned above. And this: "bris olam [a covenant of eternity]" — whose Targum is: "kayim alam [a sustaining of the world]" — for it is the sustenance of the world, as mentioned above. And therefore Shabbos is juxtaposed to the Mikdash [Temple] — for מִקְדָּשׁ [Mikdash] equals in gematria תמ"ד [i.e., 444] mentioned above — (as brought in the writings of the holy Ari z"l) — which is rectified through Shabbos, as mentioned above. And therefore it is a mitzvah to innovate in Torah on Shabbos — for then the Torah novellae are certainly true and are drawn from the alafin of holiness. And not only that — but then through the holiness of Shabbos the alafin are rectified as well — and the good within them is raised — in the aspect of: "he ate its inside and threw away its shell [tocho achal v'klipaso zarok]" — as explained within. And perhaps this is the secret of what the good within Nogah ascends on Erev Shabbos and is encompassed within holiness — and the evil within it — and certainly the evil of the three impure husks completely — falls and is nullified.

And this [Isaiah 58:13]: "if you return from Shabbos your foot [im tashov miShabbos raglecha]" — that is, that he should not go outside the Shabbos boundary — which alludes to the holy alafin, as mentioned above. And תָּמִיד [tamid] when spelled out with a י has the same gematria as חוֹתָם and תְּחוּם.

"From pursuing your affairs on My holy day" — that is, he should not do any labor on Shabbos — for this is the desecration of Shabbos — which is the aspect of disgrace, shame, and humiliation — the aspect of idol-worship. And this is the aspect of: "and My Shabbosim they desecrated — for after their idols their heart goes" [Ezekiel 20:16]. "My holy things you have despised — and My Shabbosim you have desecrated" [Ezekiel 22:8]. For the desecration of Shabbos is the aspect of disgrace and idol-worship. And therefore our Sages of blessed memory taught: "one who desecrates the Shabbos publicly is like one who worships idolatry."

For all the weekday deeds are the aspects of clarifications — that is, to clarify the Torah from the grip of the fallen alafin mentioned above — and likewise all the roads and journeys traveled during the weekdays serve only this purpose — as explained in Likutay Halachos. But on Shabbos all labors are forbidden — for the alafin are rectified by themselves through the holiness of Shabbos — and it is forbidden to arouse any weekday deed. Also: "if you return from Shabbos your foot" — alludes to the ascent of the holiness on Shabbos from the aspect of: "her legs descend to death" — as explained in the writings. For falsehood has no legs — that is, the Torah teachings of the sheidin yehu'in [Jewish-styled demons] — which flow from the aforementioned alafin — fly in the air and have nothing to stand on — as explained within — and as our Sages of blessed memory taught [Tractate Gittin 65b — see there] about them: that they have no power in their legs. And therefore our Sages of blessed memory taught: "hanay birki d'rabbanan d'shalhi minayhon [those knees of Torah scholars that weaken]" — for they wish to draw sustenance from the legs of holiness — as explained in the aforementioned writings. But on Shabbos the Name ש"ק"ו"צ"י"ת shines — which is the aspect of: "the worm of Yaakov" — the aspect of: "give truth to Yaakov" — for this is the aspect of: "א'ִם ת'ָשׁוּב מ'ִשַּׁבָּת" — the initial letters spell אֶמֶת [emes]. And then the legs ascend to holiness and the aforementioned [demons] have no grip on them. And this: "from pursuing your affairs on My holy day" — he should refrain from his own affairs in which sometimes there is a grip of these aforementioned [demons] — who tempt him toward this — and they are the aspect of idol-worship, as mentioned above — for this is the aspect of: "and with their detestable things their soul desired [u'veshikutzayhem nafsham chafsah]" [Isaiah 66:3]. But on Shabbos they fall and are nullified — through the fact that the aspect of chesed d'Avraham [the lovingkindness of Avraham] shines then — for this is the aspect of: "for I desire lovingkindness and not sacrifice — and knowledge of G-d more than burnt-offerings [ki chesed chafatzti v'lo zavach — v'da'as Elokim mei'olos]" [Hosea 6:6] — that is, for the essential rectification of the burnt-offerings [olos] is likewise through the drawing of the aspect of the holy tolaat — which is the aspect of Chesed, as mentioned above. Through which the alafin are rectified — and Torah teachings are drawn through which one merits to know G-d, blessed be He. And this is likewise the aspect of: "for He desires lovingkindness [ki chefetz chesed hu]." [Micah 7:18] And this is the aspect of: "from pursuing your affairs on My holy day" — that he should withhold from his own affairs — and engage in the affairs of Heaven — to draw the true Torah teachings that flow from the holy alafin — for this is the aspect of: "but in the Torah of Hashem is his desire [ki im b'Toras Hashem cheftzoh]," and so on. [וכו'] [Psalms 1:2] And this: "and you shall call the Shabbos a delight — the holy one of Hashem, honored" — "honored" — specifically [davka] — the opposite of the shames and disgrace that flow from the aforementioned [fallen teachings]. And this is likewise the aspect of oneg Shabbos. For those fallen Torah teachings that flow from the aforementioned fallen alafin through the aforementioned sheidin — even though people take pleasure in them too — for all their words are by way of parable and metaphor and wondrous reasons — but there is no benefit in them — for they have no power to guide a person on the good path — as explained within. And this is the aspect of [Ecclesiastes 2:8]: "and the delights of the children of man — sheidah and sheidayin [shadah v'shados]" — and our Sages expounded: "shidah and shidas," and so on — [וכו'] and see Zohar Bereishis, folio 19b. That is — for there is an aspect of delight that flows from the aspect of the husks and the sheidin.

And about this the prophet cried out [Isaiah 57:4]: "over whom do you delight yourselves — over whom do you open wide your mouth — stretch out your tongue?" — and Rashi explained: "when you tease and mock the prophets" — for through the fact that they take pleasure in the aforementioned [fallen] teachings — and afterward when they see there is no benefit in them — they mock and disgrace and shame those who fear G-d — whose Torah is the true Torah in prophecy and holy spirit. And this: "are you not children of transgression — offspring of falsehood [halo atem yiladey fesha — zera shaker]," and so on — [וכו'] [Isaiah 57:4] — for since the aforementioned novellae flow through the husks — which are the aspect of transgression and falsehood that has no legs — and from an evil [source] no good will come — therefore there is no benefit in them. And the aspect of עֹנֶג [oneg] — this is reversed into נֶגַע [nega — plague] — for they are called: "nigay bnay Adam [plagues of human beings]" — as is well-known. And from there come shames and disgraces — the aspect of [Proverbs 6:33]: "affliction and disgrace shall he find [nega v'kalon yimtza]." Not so the Torah teachings of the truly great Torah scholars that flow from the holy alafin — the delight received from such Torah novellae is a true delight — a sacred delight — which is the initial letters of: ע'דן נ'הר ג'ן [Eden, Nahar, Gan]. For they draw their Torah from a high and awesome place — the aspect of Eden: "no eye has seen" — through the holy alafin — until they draw them to the Gan sidray d'oraissa [Garden of the orders of the Torah] — and clothe them in such garments — until they indicate through them the straight path for the service of G-d — which is the aspect of the way of the Tree of Life in Gan Eden. And novellae such as these are certainly true delight. And this is the aspect of [Job 22:22–23]: "take now from His mouth the Torah — and place His words in your heart" (that is, the aspect of the aforementioned holy Torah teachings) "if you return to Shadai — you will be built — put far away iniquity from your tents [im tashuv ad Shadai tibbaneh — tarchik avlah mei'oholecha]." (That is — even if one has already been ensnared in the aforementioned fallen teachings — and one returns at any rate from now to the holy Torah teachings — which are the aspect of Shadai — the holy Name through which the sheidin and the husks are subdued — as explained in the holy Zohar. And this is the aspect of the י · Yud of Shadai that alludes to the rectification of the alafin — as explained within. And therefore when one returns to Shadai — "you will be built" — that is, he will merit to build a sacred home — which is the aspect of "a house between the heavens and the earth" — as explained within. And not only that, but: "put far away iniquity from your tents" — that is, he will distance and separate and remove the other sides — so that they have no grip on the alafin within Leah — which is the aspect of: "mei'oholecha [from your tents]" — for אָהֶל [ohel] has the same letters as לֵאָה [Leah] — as brought in the writings) "and place [your treasure] on the dust as [you would place] gold [v'shas al afar bezer]," and so on — [וכו'] (see Rashi and the commentators) — that is, he will merit to build through Torah strong edifices and fortresses — and gather in them royal treasures full of counsel and wondrous and upright ways for the service of G-d — fear and love [yirah v'ahavah] — which are the aspects of gold and silver — as is well-known. And this is why [the passage] concluded: "for then you shall delight in Shadai" [Job 22:26] — that he will merit true delight — the sacred delight — which is the aspect of Shadai — the opposite of the delights of human beings that flow from where they flow — as mentioned above.

And this is the aspect of [Psalms 37:3–4]: "dwell in the land and cultivate faithfulness" (the aspect of the holy Name ש"ק"ו"צ"י"ת — which is the aspect of Malchus — the aspect of emunah, as mentioned above) "and delight in Hashem," and so on. [וכו'] And this likewise: "the humble shall inherit the land" (the aspect of: "and I am a worm and not a man [v'anochi tolaat v'lo ish]" [Psalms 22:7] — which is the aspect of humility — as our Sages of blessed memory taught — and humility is the aspect of Leah — as explained in the writings — for this is the aspect of: "asta anavah akev l'silusa [she made humility a heel for elevation]" — as is well-known) "and they shall delight in the abundance of peace [v'hisangeu al rov shalom]." For there is the essential delight, as mentioned above. And then all forms of disputes, strife, shames, and disgrace are nullified — and one merits peace. And this is the aspect of oneg Shabbos, as mentioned above — in the aspect of: "love with delights [ahavah v'ta'anugim]." [Song of Songs 7:7] For through the love — the aspect of the chesed d'Avraham — "My beloved ones" — the alafin — which are the aspect of the delights of holiness — are rectified, as mentioned above. And this: "and you shall call the Shabbos a delight — the holy one of Hashem, honored." For then one merits to honor those who fear G-d — who are the aspect of the holy ones [kedoshim]. As it is written [Psalms 34:10]: "fear Hashem — His holy ones [yiru es Hashem kedoshav]." And they are the aspect of Shabbos — the aspect of yara Shabbos. And as it is written [Malachi 3:20]: "and the sun of righteousness shall shine for you who fear My Name" — and our Sages expounded: "these are the guardians of Shabbos." And because through Shabbos the aforementioned rectifications are drawn — therefore it is a mitzvah to delight and honor [Shabbos] in its plain meaning as well. And this: "and honor it — from pursuing your own ways — from pursuing your affairs — and speaking words" — so as not to arouse any weekday deed — and not even speech of the weekday — in which there is, heaven forfend, a grip of the aforementioned [fallen forces]. "Then you will delight in Hashem — and I will cause you to ride," and so on — [וכו'] which alludes to the three aspects of Eden, Nahar, Gan, as mentioned above. And also: "then you will delight in Hashem" — that is, through guarding Shabbos in its plain meaning — and being careful with the delight and honor of Shabbos — one will merit to receive the inner dimension of the holiness of Shabbos — which is the aspect of: "then you will delight in Hashem" — that he will merit the aspect of emunah and humility about which the language of delight is used.

And also the aspect of true Torah novellae — which are the aspect of delight — and flow in their root from a supremely exalted place — for this is the aspect of: "al Hashem [above/upon Hashem]" — this is Atika — as is well-known. "And I will cause you to ride upon the heights of the earth" — that is, he will vanquish his enemies who disgrace and shame [him] — for this is the aspect of: "your enemies shall shrink from you — and you shall tread upon their high places [vayichachashu oivecha lach — v'atah al bamoseimo tidroch]." [Deuteronomy 33:29] And as our Sages expounded: "one is saved from the subjugation of kingdoms" — for they too draw from the aforementioned [fallen sources]. And they are called "bamosay aretz [the heights of the earth]" — for they fly in the air at the heights of the earth. But he will ride upon them and rule over them — through the fact that he merits true Torah novellae — which are the root of the Malchus d'Kedushah — as it is written [Proverbs 8:15]: "through me kings shall reign [bi melachim yimlochu]." "And I will feed you with the heritage of Yaakov your father" — the aspect of: "fear not — you worm of Yaakov [al tira tolaat Yaakov]" [Isaiah 41:14] — as mentioned above. And he merited to marry Leah in great holiness — and to sweeten her judgments, and so on — as explained in the writings. And of him [Yaakov] the guarding of Shabbos is stated, as mentioned above. And he merited an inheritance without limits — for by him the aspect of metzar [narrowness] was transformed into the aspect of tzemer [wool]. In the aspect of: "if your sins be like crimson — they shall become like wool [im yihyu chata'echem kashanim k'sheleg yalvinu — im yad'imu katola k'tzemer yiyu]" [Isaiah 1:18] — as explained at the end of the teaching. For he merited the perfect guarding of Shabbos — which encompasses all the aforementioned aspects of rectification. And he merited all the aforementioned rectifications in particular as well — for he merited the aspect of speech-in-knowledge [dibbur b'dei'ah] — as explained below within in Siman 74 in the teaching Rumah Al, and so on. And speech-in-knowledge comes through the praise of the Tzadikim. And this is the aspect of: "all these are the twelve tribes of Israel" (and all of them were Tzadikim — as Rashi explained in Parashas Vayishlach on the verse [Genesis 35:22]: "and the sons of Yaakov were twelve") "and this is what their father spoke to them and blessed them" [Genesis 49:28] — for this is the aspect of the praise of the Tzadikim — through which itself the speech was completed and his blessings were fulfilled. For the essential blessings depend likewise on the perfection of speech — in the aspect of: "and you shall decree a thing and it shall stand for you [v'tigzar omer v'yakum lach]" [Job 22:28] — and it is written [Deuteronomy 1:11]: "and He blessed you as He spoke to you" — as explained elsewhere. The rectification of the Bris in its perfect fullness — this is the aspect of [Genesis 49:3]: "the beginning of my strength [reishis oni]" — stated regarding Yaakov — as explained within. The rectification of commerce and wealth through charity — this is the aspect of [Genesis 28:22]: "and of all that You give me — I will tithe to You [v'chol asher titein li aser a'asrenu lach]" — stated regarding Yaakov — and likewise: "and he became wealthy through Lavan" — and so on — [וכו'] "for you have searched all my vessels — what have you found of all your household's vessels?" and so on — [וכו'] [Genesis 31:37] — for he did all his work and all his commerce in faith — and was careful not to touch the money of others even slightly, heaven forfend. And this is the aspect of: "for G-d has been gracious to me — and because I have all [ki channani Elokim — v'ki yesh li chol]." [Genesis 33:11]

The opposite of the lust for money — in which the more one has the more one lacks — and one craves more — but Yaakov said: "and because I have all" — and nothing is lacking to me. And therefore he merited an inheritance without limits. For the comprehensive rectification of all the aforementioned aspects is the aspect of Shadai — the aspect of Shabbos, as mentioned above. And this is the aspect of oneg Shabbos — the aspect of: "for then you shall delight in Shadai [ki az al Shadai titanag]" [Job 22:26] — for all these aspects are the aspect of delight: Bris is the aspect of delight — as is well-known. Speech-in-knowledge is the aspect of delight — as mentioned above. Wealth and money are the aspect of delight for the person — and most of the wealthy are delicate [me'unanim] — the aspect of [Deuteronomy 28:54–56]: "the most delicate and pampered among you [harach becha v'ha'anog me'od]," and so on — "the most delicate and pampered woman among you" — as our Sages expounded regarding Marta bat Baytos. And when one merits all these things in holiness — through the aspect of the comprehensive rectification — then they are certainly a great sacred delight — the aspect of oneg Shabbos. And likewise the rectification of Malchus — which is the aspect of honor — is the aspect of delight — as it is written [Isaiah 66:11]: "and you shall take delight in the abundance of her glory [v'hisanagtem miziz kevodah]." And the comprehensive rectification is the aspect of Shadai — the aspect of [Job 22:25]: "and Shadai shall be your treasure [v'hayah Shadai betza'rarecha]" — who shoots and delivers rectifications to all the narrow places — as explained within.

And this is the aspect of the inheritance without limits — and this is the aspect of [Job 27:8]: "for what is the hope of the godless one — when he seizes" (that is, if he plunders — which is the aspect of the blemish of commerce) and so on — [וכו'] "will G-d hear his outcry when trouble comes upon him? — if he shall delight in Shadai?" and so on — [וכו'] [Job 27:8–10] — for through the blemish in this matter one does not merit that his speech should be heard and accepted — for he has damaged Malchus — from which all the distresses come, heaven forfend — through the rule of the bad time — the evil maidservant — heaven forfend. And also he does not merit the sacred delight — for this is the aspect of: "if he shall delight in Shadai." For the nullification of the lust for money comes through the aspect of Shadai — as explained within in the teaching Tzivisa Tzedek, Siman 23. And this is the aspect of [Job 22:25]: "and Shadai shall be your treasure — and you shall have silver in abundance [v'hayah Shadai betza'rarecha — v'chesef to'afos lach]" — the aspect of the rectification of money and sacred wealth — in the aspect of the nullification of the lust for money through charity — for this is the aspect of: "and silver in abundance" — which alludes to charity — as explained in the teaching Merikim Sakayhem, Siman 17.

And our Sages expounded: "and silver in abundance" — that his livelihood is doubled for him — for this is the aspect of doubled abundance — which is the aspect of the rectification of the lust for money — as explained in Likutay Moharan Tinyana, Siman 40. And this is what [the passage] concluded [Job 22:27–28]: "for then you shall delight in Shadai," and so on — [וכו'] "you shall pray to Him and He shall hear you" (that his prayer shall be heard and accepted) "and your vow you shall fulfill [v'nidarka teshaleim]." This is the aspect of: "your vow — from your mouth [asher nadarta b'ficha]" — this is charity — as explained within — the aspect of the perfection of speech through charity. And this is what concluded: "and you shall decree a word and it shall stand for you [v'tigzar omer v'yakum lach]" — for this is the essential aspect of the perfection of speech, as mentioned above. And this: "and upon your ways a light shall shine [v'al derachecha nagah or]" [Job 22:28] — for the blemish of the Bris — which is the aspect of the comprehensive blemish in every aspect — is the aspect of the blemish of the way [derech]. The aspect of [Genesis 6:12]: "for all flesh had corrupted its way [ki hishchis kol basar es darko]." And this is the aspect of [Proverbs 4:19]: "the way of the wicked is like darkness [derech resha'im ka'afelah]." as explained elsewhere. But the rectification of the Bris is in the aspect of [Job 22:28]: "and upon your ways a light shall shine." And this: "and honor it — from pursuing your own ways" — as mentioned above — for all these aspects are the aspect of derech [way]. Bris — is the aspect of derech — as mentioned above and as brought elsewhere. Charity — is the aspect of derech — as it is written [Proverbs 16:31]: "in the way of righteousness it shall be found [b'derech tzedakah timtza]." And this is the aspect of the rectification of commerce — which is the aspect of derech — as it is written [Deuteronomy 33:18]: "rejoice, O Zevulun, in your going out [semach Zevulun b'tzetecha]." The rectification of speech through the praise of the Tzadikim — this is the aspect of derech — as it is written [Psalms 1:6]: "for Hashem knows the way of the righteous [ki yode'a Hashem derech tzadikim]." And it is written [Judges 5:10]: "and those who walk on the way — speak [v'holchay al derech sichu]," and so on — [וכו'] "there they shall recount the righteous deeds of Hashem [sham yetenu tzidkos Hashem]," and so on — [וכו'] (see Rashi and the commentators) — the aspect of the praises of G-d, blessed be He, Himself — Who is the Tzadik of the world.

And this: "and honor it" — for all these aspects are the aspect of honor [kavod].

Bris — is the aspect of honor — as explained in the teaching Tefillah l'Chavakuk, Siman 19 — especially since it is the aspect of white garments — which are the aspect of honor — as explained within. Money — is the aspect of honor — as it is written [I Chronicles 29:12]: "and wealth and honor come from before You [v'ha'osher v'hakavod milfanecha]" — and the like abundantly — and it is written [ibid. 29:12]: "and from our ancestors He made all this honor." As explained elsewhere. Charity — is the aspect of honor — as it is written [Proverbs 3:9]: "honor Hashem from your wealth" — and it is written [Proverbs 21:21]: "one who pursues righteousness and lovingkindness shall find life, righteousness, and honor." The rectification of speech — is the aspect of honor — the aspect of: "so that my glory shall sing praises to You and not be silent [l'ma'an yezammercha kavod v'lo yidom]." [Psalms 30:13] For the essential honor is in speech — as explained below within in Siman 194. And this is the aspect of: "the King of Glory [Melech haKavod]" — the aspect of Malchus peh — as explained within. And this is what concluded [Isaiah 58:14]: "then you will delight in Hashem," and so on — [וכו'] as mentioned above. "For the mouth of Hashem has spoken." For all the aforementioned aspects are the aspect of the rectification of speech — which is the aspect of Malchus peh — in which the beginning and end of this teaching are [both expressed] — as explained within. Also, the comprehensive rectification — which is the aspect of the rectification of the Bris in all the aforementioned aspects — is likewise the aspect of: "pi Hashem [the mouth of Hashem]" — as explained in Zohar Shemos, folio 190: "bris kayima — peh Hashem hu [the covenant of permanence — it is the mouth of Hashem]," and so on. [וכו'] And see Tikkun 18, folio 32: "peh iskreyah mistara d'tzadik [the mouth is called from the side of the Tzadik]," and so on — [וכו'] — the aspect of the rectification of speech through the praise of the Tzadikim. And likewise charity is the aspect of peh [mouth] — the aspect of: "b'ficha zu tzedakah [in your mouth — this is charity]" — as explained within — and as explained in the teaching Ashray Ha'am, Siman 13 — for this is the aspect of: "for the mouth of Hashem has spoken." And this is the aspect of [Isaiah 63:1]: "I Hashem speak in righteousness [ani Hashem medaber b'tzedakah]." And see Tikkun 21, folio 58: "Shechinah itkeryat tzedakah — u'v'galusa ihi aniyah — u'va'an asar ihu ani v'ihi aniyah — b'tzadik d'ihu b'bris — v'chol man d'avid tzedakah b'maskena — garim ha'hu nahar d'yismashich mei'Eden d'ihu Imma Ila'ah — l'hashkos es haGan d'ihu Dalet — dalah maskena v'ani — ihu yom haShabbas — u'man d'mekayem vei oneg Shabbas — garim l'ashka'ah ha'hu Dalet — v'ha'hu ani ismaliy v'iskreyi Nahar [the Shechinah is called tzedakah — and in exile she is poor — and the place where he is poor and she is poor is in the Tzadik who is in the covenant — and all who perform charity for the poor cause that river to flow from Eden — which is the supernal Mother — to water the garden — which is the Dalet — the poor one — the needy one — it is the day of Shabbos — and one who fulfills in it the delight of Shabbos — causes that Dalet to be watered — and that needy one is filled and is called Nahar]." And so on — [וכו'] This is explained regarding our matter.

It is explained in the holy Zohar, Bereishis, folio 32: "v'ha'hu dibbur ikri Shabbas [and that speech is called Shabbos]," and so on — [וכו'] and in folio 60 it is explained there: "tov — da Tzadik [good — this is the Tzadik]," and so on — [וכו'] "Rabbi Yitzchak said: this is the praise of Shabbos [da shivcha d'Shabbas]," and so on. [וכו'] And therefore Shabbos is the aspect of speech that contains good [tov] — through which this speech is heard and accepted. For Shabbos is the aspect of the soul [nefesh] of the entire Creation — the aspect of [Exodus 31:17]: "and on the seventh day He rested and was refreshed [v'bayom hashevi'i shavas vayinafash]." And nefesh is speech [dibbur]. And the essential good within the nefesh — which is the aspect of speech — comes through taking the speech from Da'as [Knowledge] — for this is the aspect of the holiness of Shabbos — which is the aspect of Da'as. As it is written: "to know that I am Hashem Who sanctifies you" — as explained above many times. And to raise and exalt the Da'as comes through the praise of the Tzadikim. And G-d, blessed be He, is the Tzadik of the world — and so on — as explained within. And this is the aspect of: "tov — da shivcha d'Shabbas [good — this is the praise of Shabbos]" — as it is written: "Mizmor Shir l'Yom HaShabbos — it is good to give thanks to Hashem," and so on. [וכו'] For Shabbos is the aspect of Bris — the aspect of Tzadik — as explained in the holy Zohar many times. And likewise in folio 60 mentioned above — it concludes: "Rabbi Chiyya said: kulla chad v'chulhu chada amru [all is one — and all said the same thing]," and so on. [וכו'] And therefore the psalm Mizmor Shir l'Yom HaShabbos — this itself is the aspect of the praise of the Tzadikim. "And the seventh day itself praises and says: 'Mizmor Shir l'Yom HaShabbos — it is good to give thanks to Hashem'" — which is the aspect of the Tzadik of the world, as mentioned above. And therefore the psalm dwells at length in the praise of the Tzadik as well — as it is written: "a righteous person will flourish like a palm tree," and so on — [וכו'] And also the dwelling at length there regarding the downfall of the wicked is likewise because through their deeds they cause, heaven forfend, the aspect of the blemish of Da'as — for the bloods rise to the brain — as explained within — and therefore their downfall is the aspect of the rectification of Da'as. And also so that one should not entertain doubts, heaven forfend, regarding the deeds of G-d, blessed be He, through the success of the wicked — for G-d, blessed be He, is the Tzadik of the world — as it is written [Deuteronomy 32:4]: "G-d of faith — without iniquity — righteous and upright is He [El emunah v'ain avel — tzadik v'yashar hu]." And it is written [Exodus 23:7]: "for I shall not vindicate the wicked." And the success of the wicked is for the purpose of their downfall — as it is written: "when the wicked spring up like grass," and so on — [וכו'] "to destroy them forever," and so on — [וכו'] "a righteous person will flourish like a palm tree," and so on. [וכו'] And this is what concluded [Psalms 92:16]: "to declare that Hashem is upright — my Rock — and there is no iniquity in Him [l'haggid ki yashar Hashem — tzuri — v'lo avlasah vo]." That is — the aspect of: "G-d of faith — without iniquity — righteous and upright is He" — as mentioned above — which is the aspect of the praise of the Tzadik of the world — through which the Da'as is aroused and exalted — which is the aspect of the holiness of Shabbos — as mentioned above. And therefore this psalm is recited at the entry of the holy Shabbos.

Two holy Names on Shabbos: ABGITZ and SHKUTZIT: Writings of the Ari. ABGITZ = Chesed. SHKUTZIT = Malchus = emunah = gematria "tolaat" = "tolaat Yaakov." Psalm 92: "declare chesed in the morning" = chesed l'Avraham; "emunah in the nights" = Yaakov instituted evening prayer. "Titen emes l'Yaakov chesed l'Avraham." "Emunah — is called [so] when emes is joined within it." ALEPH-DALET-NUN-YUD = gematria of Shabbas. Nullifying idol-worship through Chesed and Malchus: The husks of Asiyah draw from El-Adonai (gematria 96 = tzaddik-vav). "Tzav refers only to idol-worship." Subdued through Chesed (= El) and the Malchus d'Kedushah (= Adonai). Avraham first called G-d "Adonai." Shabbas = Boshes: shames and disgraces nullified. Root of the alafin in Leah. Yaakov's marriage to Leah at the beginning of Shabbos entry. Avraham was saved from the furnace only in Yaakov's merit (Bereishis Rabbah 63). Shabbos = the great Torah scholar / receiving guests: Zohar. Receiving Shabbos = receiving true Torah scholars. Tractate Shabbos 119a: Rav Nachman bar Yitzchak, Rav Ammi and Rav Assi, Rabbi Yochanan — all examples of serving the scholar. Olat tamid rectified through Shabbos entry. "Olas Shabbos b'Shabato al olas hatamid" (Numbers 28:10; Zohar Acharay 79). Musaf = secret of Yosef = "asaf Elokim es cherpasi." Tolaat = shor (same gematria). Yaakov and Yosef first to guard Shabbos. Shabbos boundary = the alafin / "la'asos es haShabbas" = Leah acrostic: Techum = chotam (letters) = gematria of three times Ehyeh spelled out = root of the alafin. 2000 cubits × 4 directions. "L'dorosom" (without vav) = have a fine home for Shabbos. "Beisa bein shemaya l'ar'a." The acrostic: Lamed-Aleph-Hei from "la'asos es haShabbas" = Leah. "Bris olam = kayim alam" (Targum). Mikdash = same gematria as tamed (Ari). Innovate Torah on Shabbos = drawn from the holy alafin. "Tocho achal v'klipaso zarok." "True Torah teachings" vs. "fallen Torah teachings" (sheidin yehudaim): False teachings = flow from fallen alafin = fly in the air without legs ("hasheker ain lo raglayim"). "Hanay birki d'rabbanan d'shalhi minayhon." "Im tashov miShabbos" acrostic = emes → true legs of holiness ascend. False teachings give temporary pleasure (Ecclesiastes 2:8: "shadah v'shidos" = sheidah v'shidos, Zohar Bereishis 19b) but no lasting benefit → oneg reversed to nega → "nega v'kalon yimtza" (Proverbs 6:33). The prophet's rebuke: "al mi titangeu al mi tarchivah feh" (Isaiah 57:4). True Torah novellae = Eden/Nahar/Gan = true oneg: Flow from Eden ("no eye has seen") through holy alafin → clothed in garments → guide on the straight path → derech Etz HaChayyim. Job 22: "take from His mouth Torah…if you return to Shadai you will be built" (= sacred home between heaven and earth). "Shadai" = subdues the sheidin (Zohar). Yud of Shadai = rectification of the alafin. "Tarchik avlah mei'oholecha" — ohel = letters of Leah. All four rectifications = four aspects of derech and kavod: Bris: derech (Siman 19; LM Tinyana 87) + kavod (Siman 19) + white garments. Charity: derech ("b'derech tzedakah timtza") + kavod ("kabbed es Hashem mehonecha"). Commerce: derech ("semach Zevulun b'tzetecha"). Praise of Tzadikim: derech ("yode'a Hashem derech tzadikim"; Judges 5:10) + kavod ("l'ma'an yezammercha kavod"). "Ki pi Hashem diber" = Malchus peh = comprehensive rectification (Zohar Shemos 190: "bris kayima — peh Hashem hu"; Tikkun 18: "peh mistara d'tzadik"; "b'ficha zu tzedakah"). Yaakov's four specific merits: (1) Bris: "reishis oni" (Genesis 49:3). (2) Commerce: "v'chol asher titein li aser a'asrenu lach" (Genesis 28:22) + "ki yesh li chol" (Genesis 33:11). (3) Speech-in-knowledge: "kol aseh shivtei Yisrael — v'zos asher diber lahem avihem vayvareich osam" (Genesis 49:28). (4) Comprehensive = Shadai = Shabbos. Job 22 cited in full: "ki az al Shadai titanag… tit'ar eilav v'yishma'echa… v'tigzar omer v'yakum lach… v'al derachecha nagah or." Tikkun 21 folio 58: the Shechinah called tzedakah, the poor one = Shabbos, "one who fulfills oneg Shabbos causes the river to flow from Eden to water the Dalet" = full citation.

Siman 29 — סימן כט Ha'i Gavra — "This person…" [Likutay Moharan I, Siman 29]

It is explained in the holy Zohar, Bereishis, folio 32: "v'ha'hu dibbur ikri Shabbas [and that speech is called Shabbos]," and so on — [וכו'] and in folio 60 it is explained there: "tov — da Tzadik [good — this is the Tzadik]," and so on — [וכו'] "Rabbi Yitzchak said: this is the praise of Shabbos [da shivcha d'Shabbas]," and so on. [וכו'] And therefore Shabbos is the aspect of speech that contains good [tov] — through which this speech is heard and accepted. For Shabbos is the aspect of the soul [nefesh] of the entire Creation — the aspect of [Exodus 31:17]: "and on the seventh day He rested and was refreshed [v'bayom hashevi'i shavas vayinafash]." And nefesh is speech [dibbur]. And the essential good within the nefesh — which is the aspect of speech — comes through taking the speech from Da'as [Knowledge] — for this is the aspect of the holiness of Shabbos — which is the aspect of Da'as. As it is written: "to know that I am Hashem Who sanctifies you" — as explained above many times. And to raise and exalt the Da'as comes through the praise of the Tzadikim. And G-d, blessed be He, is the Tzadik of the world — and so on — as explained within. And this is the aspect of: "tov — da shivcha d'Shabbas [good — this is the praise of Shabbos]" — as it is written: "Mizmor Shir l'Yom HaShabbos — it is good to give thanks to Hashem," and so on. [וכו'] For Shabbos is the aspect of Bris — the aspect of Tzadik — as explained in the holy Zohar many times. And likewise in folio 60 mentioned above — it concludes: "Rabbi Chiyya said: kulla chad v'chulhu chada amru [all is one — and all said the same thing]," and so on. [וכו'] And therefore the psalm Mizmor Shir l'Yom HaShabbos — this itself is the aspect of the praise of the Tzadikim. "And the seventh day itself praises and says: 'Mizmor Shir l'Yom HaShabbos — it is good to give thanks to Hashem'" — which is the aspect of the Tzadik of the world, as mentioned above. And therefore the psalm dwells at length in the praise of the Tzadik as well — as it is written: "a righteous person will flourish like a palm tree," and so on — [וכו'] And also the dwelling at length there regarding the downfall of the wicked is likewise because through their deeds they cause, heaven forfend, the aspect of the blemish of Da'as — for the bloods rise to the brain — as explained within — and therefore their downfall is the aspect of the rectification of Da'as. And also so that one should not entertain doubts, heaven forfend, regarding the deeds of G-d, blessed be He, through the success of the wicked — for G-d, blessed be He, is the Tzadik of the world — as it is written [Deuteronomy 32:4]: "G-d of faith — without iniquity — righteous and upright is He [El emunah v'ain avel — tzadik v'yashar hu]." And it is written [Exodus 23:7]: "for I shall not vindicate the wicked." And the success of the wicked is for the purpose of their downfall — as it is written: "when the wicked spring up like grass," and so on — [וכו'] "to destroy them forever," and so on — [וכו'] "a righteous person will flourish like a palm tree," and so on. [וכו'] And this is what concluded [Psalms 92:16]: "to declare that Hashem is upright — my Rock — and there is no iniquity in Him [l'haggid ki yashar Hashem — tzuri — v'lo avlasah vo]." That is — the aspect of: "G-d of faith — without iniquity — righteous and upright is He" — as mentioned above — which is the aspect of the praise of the Tzadik of the world — through which the Da'as is aroused and exalted — which is the aspect of the holiness of Shabbos — as mentioned above. And therefore this psalm is recited at the entry of the holy Shabbos.

And the rectification of speech — which is the aspect of the holy Shabbas Malkesah — the aspect of Malchus peh — is the aspect of white garments — as explained within. And therefore it is a mitzvah to wear white garments on Shabbos — as explained in the writings of the holy Ari z"l. And this is the aspect of the honor of Shabbos — "honor it with a clean garment [kabdayhu b'chevush nakiyah]" — for Rabbi Yochanan called his garments "mechabdusah [that which honors me]" [Tractate Shabbos 113a] — as explained within. And then the wicked maidservant — which is the Malchus d'Sitra Achra — is subdued.

And as explained in the holy Zohar, Ekev, folio 272 — that the Shechinah purifies herself, as it were (which is the aspect of the washing and immersion for the honor of Shabbos — as is well-known). And a perfect union [yichud] of the Holy One, blessed be He, is made. For this is the aspect of: "v'taher libenu l'avdecha be'emes [and purify our heart to serve You in truth]" — and it is explained in the kavannos: "v'taher libenu" (that the Nukvah — who is called lev [heart] — in the secret of: "no uncircumcised one and no impure one shall enter into you [lo yavo vach arel v'tamei]" [Isaiah 52:1] — shall be pure) "l'avdecha be'emes [to serve You in truth]" (to be united with Tiferes) "v'hanchileinu Hashem Elokeinu," and so on — [וכו'] "Shabbas kodshecha," and so on — [וכו'] — that is, as mentioned above. For our Sages of blessed memory taught: "one who guards the Shabbos, and so on — he is forgiven all his sins." And through this the Shechinah is purified, as it were, from the bloods [damim] that are caused to her through the sins. And this is what is written [Ezekiel 23:37–38]: "for they committed adultery — and blood is in their hands — and so on — they also did this to Me — they defiled My sanctuary on that day — and My Shabbosim they desecrated." That is, as mentioned above. But through the guarding of Shabbos the Shechinah is purified, as it were, as mentioned above. For Shabbos is the aspect of Bris — the aspect of Shadai — as is well-known and as explained elsewhere — and in the holy Zohar — and it is Shadai — shooting and delivering rectifications to all that needs rectifying — in the aspect of: "and Shadai shall be your treasure," and so on — [וכו'] as explained within. And it is the comprehensive rectification — for: "Shabbos is equal in weight to the entire Torah — and one who guards the Shabbos, and so on — he is forgiven all" — as mentioned above. For Shabbos is the aspect of the brain [moach] — from which whiteness [livan] and rectifications flow to all the blemishes. And as explained in the holy Zohar: that "zachor es yom haShabbas [remember the day of Shabbos]" [Exodus 20:8] corresponds to the brain [mocha]. And in the writings of the holy Ari z"l it is explained: that the letters of רֹאשׁ are adjacent to the letters of שַׁבָּת, and so on — [וכו'] and rosh is the brain — for therein is the dwelling of the soul — which is the aspect of the holiness of Shabbos — which is the World of Souls — as mentioned above many times.

Also, Shabbos is the essential drawing near of Israel to their Father in Heaven — in the aspect of [Exodus 31:17]: "between Me and the children of Israel — it is a sign forever," and so on. [וכו'] And as it is written [Exodus 31:13]: "for it is a sign between Me and between you throughout your generations — to know that I am Hashem Who sanctifies you." Also, through Shabbos one merits livelihood without toil — for this is the aspect of: "He blessed them through the manna" (which descended on Friday also for Shabbos) "and sanctified them through the manna" — that it did not descend on Shabbos — so that they should not have even the slightest toil of gathering — as it is written: "today you shall not find it in the field" [Exodus 16:25] — and so on — [וכו'] "sit — each person in his place — let no person go out of his place" [Exodus 16:29] — and so on — [וכו'] — this is the aspect of the prohibition of labor on Shabbos — and all the abundance and livelihood flows only from Shabbos — as explained in the holy Zohar — and as brought in the teaching Talas Nafkin, Siman 58. And our Sages of blessed memory taught: "the wealthy of the lands outside Israel — [they are wealthy] because they honor the Shabbos."

And therefore on Shabbos one is most propitious to engage in the secrets of the Torah — as brought — for this is the aspect of what was said: "b'yomay d'Rabbi Shimon — havah amar chad l'chavreh: patach puma v'ya'iru divarecha [in the days of Rabbi Shimon — one would say to his fellow: 'open your mouth and let your words illuminate']" (which means: to speak in the secrets of the Torah — as is well-known) — for Rashbi was the bow of the covenant, and so on — as explained within — and all of this is encompassed within the holiness of Shabbos. And therefore the Chavrayyah called Rashbi "Shabbas" — as explained in the holy Zohar.

And therefore it is a mitzvah to assemble congregations on Shabbos and to expound publicly.

And King David said of this [Psalms 40:10]: "I have proclaimed righteousness in the great congregation — behold — my lips I shall not restrain [bissarti tzedek b'kahal rav — hineh sefasai lo ekla]" — as our Sages of blessed memory expounded — for then speech is permitted — in the aspect of [Proverbs 31:8]: "open your mouth [petach picha]" — as mentioned above. And this is the aspect of: "v'daber davar [and speaking words]" — stated regarding Shabbos. And this is the aspect of the zemiros [Shabbos songs] that are multiplied on Shabbos — in the aspect of: "so that my glory shall sing praises to You and not be silent [l'ma'an yezammercha kavod v'lo yidom]" — as explained within.

And through the guarding of Shabbos the Shechinah is raised, as it were, from her fallen state — for the essential cause of her fallen state, as it were, is through the desecration of Shabbos, heaven forfend. As our Sages of blessed memory taught: "had Israel observed the first Shabbos — no heathen nation and tongue would have ruled over them." And they further taught: "Jerusalem was destroyed only because they desecrated the Shabbos therein." And this is the aspect of [Lamentations 1:7]: "when her people fell into the hand of the adversary — and there was none to help her — the adversaries beheld her — they laughed at her Mishbatos [her Shabbos cessations]." And therefore the essential rising from her fallen state likewise depends on the guarding of Shabbos — as our Sages of blessed memory taught: "were Israel to observe two Shabbosim — they would be redeemed immediately." And this is the aspect of: "I will raise the fallen sukkah of David [akim es sukkas David]" [Amos 9:11] — the aspect of "HaPoreis sukkas shalom [Who spreads a canopy of peace]" — recited on Shabbos. And as it is written [Jeremiah 17:24–25]: "and it shall be — if you hearken diligently to Me — says Hashem — to bring no burden through the gates of this city on the day of Shabbos — and to sanctify the day of Shabbos — not to do any labor — and through the gates of this city kings and princes shall enter — sitting on the throne of David," and so on.

And therefore it is a mitzvah on Shabbos to sanctify [the day] over wine — for then the wine is in the aspect of: "zachah — na'aseh rosh [if one merited — it becomes head]" [Tractate Yoma 76b] — the aspect of mental faculties [mochin] — which are the aspect of Kodesh — as is well-known. And this is the aspect of the seventy words [ayin tevin] in the Kiddush — the aspect of: "nichnas yayin — yatza sod [wine entered — the secret departed (whose gematria is seventy)]" — for then speech is permitted — as mentioned above. And this is the aspect of: "sod Hashem lirey'av [the secret of Hashem is to those who fear Him]" [Psalms 25:14] — "these are the guardians of Shabbos — the aspect of yara Shabbos" — as mentioned above. And this: "u'vriso l'hodi'am [and His covenant — to make it known to them]."

For Shabbos is the aspect of Bris — as mentioned above — and it is likewise the aspect of secret [sod] — except that to Israel the secret was revealed — as our Sages of blessed memory taught: that Shabbos was given in privacy — and its reward is not made known to be revealed.

And therefore it is explained in the Shulchan Aruch not to recite Kiddush during the dominion of Mars — so that the wine should not be in the aspect of [Proverbs 23:31]: "for it turns red [ki yis'adam]" — whose end is blood, heaven forfend — which is the aspect of the dominion of Mars and the minister of Edom — who draw sustenance from the aspect of the strengthening of the bloods, heaven forfend. For this is the aspect of: "why is your clothing red? [madua adom l'levushecha]" [Isaiah 63:2] (as explained within) and this is what concluded: "and your garments like those who tread in the winepress" [Isaiah 63:2] — and its Targum is: "k'chamar b'ma'tzar [like wine in the press]." And the wine of holiness sweetens the redness [admimusah] and transforms it to whiteness — in the aspect of [Tractate Bechorot 6b]: "dam nichbar v'na'aseh chalav [blood congeals and becomes milk]" — which is the aspect of clean and white garments. And this is the aspect of [Genesis 49:12]: "red-eyed from wine — and white-toothed from milk [chachlili einayim miyayin — u'lven shinayim mechalav]." "He washes his garments in wine," and so on. [וכו'] [Genesis 49:11] And this is the aspect of [Hosea 14:8]: "their memory is like the wine of Lebanon [zichro k'yayin Levanon]" — that is, like the wine of holiness — which sweetens the aspect of redness and transforms it to white — through the drawing of whiteness from the brain — which is awakened and rectified through the holy wine — for this is the aspect of: "and the streams from Lebanon [v'nozlim min Levanon]" [Song of Songs 4:15] — "min livuna d'mocha [from the whiteness of the brain]." Through which is drawn the aspect of [Isaiah 1:18]: "if your sins be like crimson — they shall be white like snow" — and so on — as explained within. And this is the aspect of [Jeremiah 18:14]: "shall the rock of the field abandon the snow of Lebanon? [haya'azov mitzur sadai sheleg Levanon]" — for through the aspect of Bris — the aspect of Shabbos — which is the aspect of Shadai — through this the mental faculties are awakened and whiteness is drawn — for this is the aspect of the snow of Lebanon, as mentioned above. And this: "and their memory is like the wine of Lebanon" — "v'zichro" — specifically [davka] — the aspect of: "zachor es yom haShabbas [remember the day of Shabbos]" — which corresponds to the brain — as mentioned above. And as explained in Tikkun 24, folio 69. Also: zachor alludes to the rectification of the Bris — as our Sages of blessed memory expounded in the holy Zohar on [Deuteronomy 16:16]: "all your males shall appear [yera'eh kol zechurecha]," and so on. [וכו'] And this is what our Sages of blessed memory expounded [Tractate Pesachim 106a]: "zachor es yom haShabbas — remember it over wine [zachrehu al haYayin]" — for then the wine is rectified, as mentioned above. And therefore one must gaze into the cup — for the wine is rectified through the fact that the truly righteous one [tzadik emes] gazes upon it with his eyes — as explained within. And through the guarding of Shabbos all of Israel are in the aspect of Tzadikim — since all their sins are forgiven them — as mentioned above. (And see in the Tikunim, folio 54) — and Shabbos itself is the aspect of the three colors of the eye and the pupil of the eye.

And therefore it is a mitzvah to gaze upon the wine in the cup to sweeten it through the holiness of the eyes of Shabbos. Also, Shabbos is the essential comprehensive rectification of commerce — which comes through charity. For Shabbos is the aspect of the nullification of the lust for money. And through the fact that one rests on Shabbos from all forms of labor — and even from commerce — and not only that, but one also scatters money on the expenses of Shabbos — and this money is literally the aspect of charity — the aspect of: "borrow upon My account" — the aspect of [Proverbs 19:17]: "one who is gracious to the poor lends to Hashem [malveh Hashem chonen dal]" — as explained in the holy Zohar and the Tikunim — through this all his money and commerce is rectified to be in the aspect of commerce in faith — and in the aspect of the rectification of the mental faculties — as explained within.

And this is the aspect of commerce [massa umattan]. That is — the bloods of the liver that grow stronger through the sins and prevail over the brain and the head are sweetened — for this is the aspect of burden [massa] — the aspect of [Psalms 38:5]: "for my iniquities have passed over my head — like a heavy burden they are too heavy for me [ki avonosi avru roshi — k'massa kaved yichbedu mimeni]." And they are sweetened through charity — which is the aspect of giving [mattan] — as it is written [Proverbs 18:16]: "a person's gift opens the way for him [matan adam yarchi'v lo]." And as explained within. This very same rectification is accomplished in its perfect fullness through the holiness of Shabbos and the delight of Shabbos — as mentioned above. For on Shabbos the liver is subdued before the brain — as explained below within in Siman 57 in the teaching She'alu es Rabbi Yosi ben Kisma (and see in Tikkun 24, folio 69). And regarding the expenditures of the delight of Shabbos it is likewise stated: "a person's gift opens the way for him" — as our Sages of blessed memory taught: "all who add — are given more in return [kol hamusif musifin lo]" — for it is literally the aspect of charity, as mentioned above.

And therefore it is a mitzvah to increase charity in its plain meaning as well — and to give to the poor for the expenses of Shabbos — in order to draw all the aforementioned rectifications in their perfect fullness — and to merit to receive the holiness of Shabbos in its perfect fullness — in the aspect of: "a person's gift opens the way for him — and brings him before great men [matan adam yarchi'v lo — v'lifnay gedolim yanchennu]." [Proverbs 18:16] For there is nothing greater than this — that one should merit to receive the holiness of Shabbos in its perfect fullness — as our Sages of blessed memory taught [Tractate Shabbos 119a]: that it was said to him — to Rabbah bar Rav Huna: "who is greater for us than you?" — for Shabbos itself is the greatest of the great [gadol sheb'gedolim] — and one must scatter much money in its honor and increase charity — in order to merit to receive its holiness — and to empty through this the heavy burden of the strengthening of the aforementioned bloods — for this is likewise the aspect of: "and redeem your sins through charity [v'chatayach b'tzedakah p'rok]." [Daniel 4:24] And this is what the prophet said [Jeremiah 17:21–22]: "and it shall be — if you hearken diligently to Me — says Hashem — to bring no burden [massa] through the gates of this city on the Shabbos day — and to sanctify the Shabbos day — not to do any labor therein," and so on — [וכו'] "l'vilti havi massa [to bring no burden]" — specifically [davka] — that one should not cause, heaven forfend, through the desecration of Shabbos — the aspect of the strengthening of the bloods — which are the aspect of the "heavy burden [massa kaved]" mentioned above. And this is what concluded: "and if you do not hearken to Me to sanctify the Shabbos day — and not to bear a burden [v'lo liset massa]" — specifically: "to bear a burden [liset massa]" — as mentioned above — "then I will kindle a fire in its gates" [Jeremiah 17:27] — for the aforementioned burden is from the aspect of the strengthening of the bloods of the liver — of which it is stated: "you shall not kindle fire in any of your dwellings on the day of Shabbos" [Exodus 35:3] — as explained in Tikkun 24 mentioned above. Therefore: "and I will kindle a fire in its gates" — heaven forfend. And as our Sages of blessed memory taught [Tractate Shabbos 119b]: "fire is found only in a place where the Shabbos is desecrated." And this is what is written also in [Nehemiah 13:15–22] — how he [Nehemiah] rebuked them for conducting commerce and purchasing from the Tyrians on Shabbos. And he concluded: "and from my young men I stationed them at the gates — no burden shall enter on the day of Shabbos [lo yavo massa b'yom haShabbas]" — specifically "burden" [massa] — as mentioned above. And see in Zohar Chadash, Parashas Vayeshev.

And this [Isaiah 58:13]: "if you return from Shabbos your foot — from pursuing your affairs on My holy day" (that he should withhold himself from doing any labor and commerce on the day of Shabbos) — and not only that, but: "and you shall call the Shabbos a delight," and so on — [וכו'] — that he shall scatter his money to delight the Shabbos — and to honor it with clean and white garments, as mentioned above. And this: "and honor it — from pursuing your own ways — from pursuing your affairs — and speaking words" — that he should not speak of his own affairs — but let the speech be the speech of Shabbos — which is the aspect of speech taken from Da'as, as mentioned above. And Da'as is the aspect of chefetz [desire] — as it is written [Isaiah 58:2]: "and knowledge of My ways they desire [v'da'as derachay yechefetzun]." And it is written [Ecclesiastes 5:3]: "for there is no pleasure in fools [ki ein chefetz baksilim]." And it is written [Ecclesiastes 12:10]: "Koheles sought to find words of desire [bikkesh Koheles limtzo divray chefetz]" — and our Sages expounded [Tractate Rosh HaShanah 21b]: "Koheles sought to be like Moshe" — who is the aspect of Da'as — as is well-known — and therefore his words were perfect — in the aspect of [Deuteronomy 1:1]: "these are the words that Moshe spoke." And this: "מ'זמור ש'יר ל'יום ה'שבת" — the initial letters spell מֹשֶׁה [Moshe] — as brought — for they are one aspect. Also, the Tzadikim are called [Malachi 3:12]: "eretz chefetz [a land of desire]." And it is written [Psalms 16:3]: "and all my delight is in them [v'adiray kol cheftzi vam]." And therefore the speech of the praise of the Tzadikim is likewise the aspect of: "divray chefetz [words of desire]" — for this is the aspect of: "from pursuing your affairs — and speaking words." Also, the rectification of the Bris is the aspect of chefetz — as it is written [Isaiah 56:4]: "and they choose that which I desire — and hold fast to My covenant [u'vachartu ba'asher chafatzti — u'machzkim bivrisi]." Also, charity is the aspect of chefetz — as it is written [Job 31:16]: "if I have withheld the poor from their desire [im emnah macheifetz dalim]," and so on — [וכו'] and it is written [Hosea 6:6]: "for I desire lovingkindness [ki chesed chafatzti]." And one may also explain: "if you return from Shabbos your foot" — is the aspect of the rectification of the Bris encompassed within the holiness of Shabbos — for this is the aspect of legs — as it is written [II Samuel 11:8]: "descend to your house and wash your feet [red l'vaisecha v'rachatz raglecha]" — and more like this. And therefore the essential holiness of marital union is on Shabbos — as is well-known. "From pursuing your affairs on My holy day" — this is the aspect of the comprehensive rectification of commerce — which comes through charity — and is likewise encompassed within the holiness of Shabbos — and this is the aspect of: "from pursuing your affairs [minha'asos chafatzecha]" — for the essential pursuing of a person's affairs is in commerce. "And you shall call the Shabbos a delight — the holy one of Hashem, honored" — this is the aspect of the rectification of speech through the praise of the Tzadikim — for this is the aspect of: "v'koras [and you shall call]" — and the calling is in speech. And this: "liKdosh Hashem mechubbad [to the holy one of Hashem, honored]" — the aspect of the praise of the Tzadikim. Also, the Da'as — from which the speech is taken, as mentioned above — is the essential delight — as mentioned above many times.

And this is the aspect of [Isaiah 57:4]: "over whom do you delight yourselves — over whom do you open wide your mouth — stretch out your tongue?" and so on — [וכו'] — for there is also delight of the Sitra Achra — in which one takes pleasure — even in speaking against the Tzadik, unworthy words [atak] — the opposite of the sacred delight mentioned above — for "this one corresponds to this one [zeh l'umas zeh]." And therefore he rebuked them there greatly regarding the blemish of the Bris, and so on — for they depend upon each other, as mentioned above. And this: "and honor it" — for all of this is the aspect of the rectification of Malchus — which is the aspect of the King of Glory. And this: "from pursuing your own ways" — for all the aforementioned aspects are the aspect of the comprehensive rectification — which is the aspect of: "derech haNesher b'shamayim [the way of the eagle in the heavens]" [Proverbs 30:19] — for it purifies the heavens — as explained within. "From pursuing your affairs," and so on — [וכו'] as mentioned above. "Then you will delight in Hashem" — that he will merit to draw whiteness — in the aspect of: "and the streams from Lebanon [v'nozlim min Levanon]." And Lebanon is the aspect of the supernal Eden — as explained in the Zohar [Vayikra, folio 16] on the verse: "like a cedar in Lebanon it shall grow tall" — and the supernal Eden is in the aspect of "al Hashem [above/upon Hashem]" — as is well-known — and this too is the aspect of Atik — as they expounded on this in the holy Zohar. For the aforementioned Lebanon is the aspect of Atik (and this is why [Hosea 14:8] translates: "k'yayin Levanon [like the wine of Lebanon]" as: "k'chamar atik [like ancient wine]" and so on) — for the white garments are in the aspect of [Isaiah 23:18]: "l'michseh atik [a covering for the Ancient One]" — as explained within. And our Sages expounded this [Tractate Pesachim 119a]: that these are things that the Ancient of Days has covered, and so on. And this: [Daniel 7:9] "v'Atik Yomin yisiv — levushei k'talg chawar [and the Ancient of Days sat — His garment was like white snow]" — the aspect of the aforementioned white garments — which are the aspect of the snow of Lebanon, as mentioned above. And therefore all the aforementioned aspects and rectifications have the language of atik [ancient/hidden] applied to them.

Regarding speech — it is stated [I Chronicles 4:22]: "and the things are ancient [v'hadevarim atikim]" — and our Sages of blessed memory expounded [Tractate Bava Basra 91b]: "devarim halalu Atik Yomaya amram [these things — the Ancient of Days said them]." The rectification of wealth and commerce through charity — it is stated [Proverbs 8:18]: "enduring wealth and righteousness [hon atik v'tzedakah]." The rectification of white garments through the rectification of the Bris, as mentioned above — is the aspect of: "l'michseh atik [a covering for the Ancient One]" — as mentioned above. "And I will cause you to ride upon the heights of the earth" — and our Sages expounded: one is saved from the subjugation of kingdoms — for the wicked maidservant — the Malchus d'Sitra Achra — is subdued through the rectification of the Malchus d'Kedushah in all the aforementioned aspects.

And this is the aspect of the three ascents of Malchus: The rectification of the Bris in its plain meaning is the aspect of legs — the aspect of Neh"y. The rectification of commerce is the aspect of Chag"t — the instruments of action — the aspect of: "from pursuing your affairs [minha'asos chafatzecha]" — as mentioned above. The rectification of speech through the praise of the Tzadikim — through which the speech is taken from Da'as, as mentioned above — is the aspect of Chab"d. And these three ascents are the aspect of Chakla Tupichin Kadishin [the Holy Apple Orchard] — as mentioned above many times. And the rectification of Malchus is the aspect of Gan [Garden] — as is well-known. "And I will feed you with the heritage of Yaakov your father" — is the aspect of: "a river goes out from Eden to water the garden [nahar ha'yotzei mei'Eden l'hashkos es haGan]." And it is in the aspect of Ze'ir Anpin — as explained in the holy Zohar. For this is the aspect of: "derech haNesher b'shamayim [the way of the eagle in the heavens]." And Yaakov was called: "yoshev ohalim [a dweller of tents]" [Genesis 25:27] — for this reason — as explained within. For Yaakov is the aspect of Tiferes — the aspect of Ze'ir Anpin — and he merited the comprehensive rectification in its perfect fullness in all the aspects — until he merited to draw whiteness — the aspect of [Genesis 30:37]: "the white that was peeled [machsof halavan]" — until he rectified the aspect of Malchus in its perfect fullness. And therefore he merited an inheritance without limits — for the aspect of metzar [narrowness — מֵצַר] was transformed in him into the aspect of tzemer [wool — צֶמֶר] — in the aspect of: "if your sins be like crimson — they shall become like wool" — as explained at the end of the teaching — for he merited the perfect guarding of Shabbos — which encompasses all the aforementioned aspects of rectification. And he merited all the aforementioned rectifications in particular as well — for he merited the aspect of speech-in-knowledge [dibbur b'dei'ah] — as explained below within in Siman 74 in the teaching Rumah Al, and so on. And speech-in-knowledge comes through the praise of the Tzadikim. And this is the aspect of: "all these are the twelve tribes of Israel — and this is what their father spoke to them and blessed them" — and all of them were Tzadikim — as Rashi explained in Parashas Vayishlach. The praise of the Tzadikim — through which itself the speech was completed and his blessings were fulfilled — for the essential blessings depend likewise on the perfection of speech — in the aspect of: "and you shall decree a word and it shall stand for you" — and it is written: "and He blessed you as He spoke to you." The rectification of the Bris in perfect fullness — this is the aspect of: "the beginning of my strength [reishis oni]" — stated regarding Yaakov. The rectification of commerce and wealth through charity — this is the aspect of: "and of all that You give me — I will tithe to You" — stated regarding Yaakov — and likewise: "and he became wealthy through Lavan" — and so on — [וכו'] "for you have searched all my vessels — what have you found of all your household's vessels?" and so on — [וכו'] — for he did all his work and all his commerce in faith — and was careful not to touch the money of others, even slightly, heaven forfend. And this is the aspect of: "for G-d has been gracious to me — and because I have all."

The opposite of the lust for money — in which the more one has the more one lacks — but Yaakov said: "and because I have all" — and nothing is lacking to me. And therefore he merited an inheritance without limits. For the comprehensive rectification of all the aforementioned aspects is the aspect of Shadai — the aspect of Shabbos, as mentioned above. And this is the aspect of oneg Shabbos — the aspect of: "for then you shall delight in Shadai" [Job 22:26] — for all these aspects are the aspect of delight: Bris — is the aspect of delight — as is well-known. Speech-in-knowledge — is the aspect of delight — as mentioned above. Wealth and money — are the aspect of delight for the person — and most of the wealthy are delicate — the aspect of: "the most delicate and pampered among you," and so on — [וכו'] "the most delicate and pampered woman among you" — as our Sages expounded regarding Marta bat Baytos. And when one merits all these things in holiness — through the comprehensive rectification — then they are certainly a great sacred delight — the aspect of oneg Shabbos. And likewise the rectification of Malchus — which is the aspect of honor — is the aspect of delight — as it is written: "and you shall take delight in the abundance of her glory." And the comprehensive rectification is the aspect of Shadai — the aspect of: "and Shadai shall be your treasure" — Who shoots and delivers rectifications to all the narrow places — as explained within.

And this is the aspect of the inheritance without limits — and this is the aspect of [Job 27:8]: "for what is the hope of the godless one when he seizes," and so on — [וכו'] "will G-d hear his outcry when trouble comes upon him? — if he shall delight in Shadai?" and so on — [וכו'] — for through the blemish in this matter one does not merit that his speech should be heard and accepted — for he has damaged Malchus — from which all the distresses come, heaven forfend — through the rule of the bad time — the evil maidservant — heaven forfend. And also he does not merit the sacred delight — for this is the aspect of: "if he shall delight in Shadai." For the nullification of the lust for money comes through the aspect of Shadai — as explained within in the teaching Tzivisa Tzedek, Siman 23. And this is the aspect of: "and Shadai shall be your treasure — and you shall have silver in abundance" — the aspect of the rectification of money and sacred wealth — in the aspect of the nullification of the lust for money through charity — for this is the aspect of: "and silver in abundance" — which alludes to charity — as explained in the teaching Merikim Sakayhem, Siman 17.

And our Sages expounded: "and silver in abundance" — that his livelihood is doubled for him — for this is the aspect of doubled abundance — the aspect of the rectification of the lust for money — as explained in Likutay Moharan Tinyana, Siman 40. And this is what concluded: "for then you shall delight in Shadai," and so on — [וכו'] "you shall pray to Him and He shall hear you — and your vow you shall fulfill." This is the aspect of: "your vow — from your mouth [asher nadarta b'ficha]" — this is charity — as explained within — the aspect of the perfection of speech through charity. And this is what concluded: "and you shall decree a word and it shall stand for you" — for this is the essential aspect of the perfection of speech, as mentioned above. And this: "and upon your ways a light shall shine" — for the blemish of the Bris — which is the aspect of the comprehensive blemish in every aspect — is the aspect of the blemish of the derech [way] — the aspect of: "for all flesh had corrupted its way." And this is the aspect of: "the way of the wicked is like darkness." As explained elsewhere.

But the rectification of the Bris is in the aspect of: "and upon your ways a light shall shine." And this: "and honor it — from pursuing your own ways" — as mentioned above — for all these aspects are the aspect of derech [way]. Bris — is the aspect of derech — as mentioned above and as brought elsewhere. Charity — is the aspect of derech — as it is written: "in the way of righteousness it shall be found." And this is the aspect of the rectification of commerce — which is the aspect of derech — as it is written: "rejoice, O Zevulun, in your going out." The rectification of speech through the praise of the Tzadikim — this is the aspect of derech — as it is written: "for Hashem knows the way of the righteous." And it is written: "and those who walk on the way — speak," and so on — [וכו'] "there they shall recount the righteous deeds of Hashem," and so on — [וכו'] (see Rashi and the commentators) — the aspect of the praises of G-d, blessed be He, Himself — Who is the Tzadik of the world.

And this: "and honor it" — for all these aspects are the aspect of honor.

Bris — is the aspect of honor — as explained in the teaching Tefillah l'Chavakuk, Siman 19 — especially since it is the aspect of white garments — which are the aspect of honor — as explained within. Money — is the aspect of honor — as it is written: "and wealth and honor come from before You" — and the like abundantly — and it is written: "and from our ancestors He made all this honor." As explained elsewhere. Charity — is the aspect of honor — as it is written: "honor Hashem from your wealth" — and it is written: "one who pursues righteousness and lovingkindness shall find life, righteousness, and honor." The rectification of speech — is the aspect of honor — the aspect of: "so that my glory shall sing praises to You and not be silent." For the essential honor is in speech — as explained below within in Siman 194. And this is the aspect of: "the King of Glory" — the aspect of Malchus peh — as explained within. And this is what concluded: "then you will delight in Hashem," and so on — [וכו'] as mentioned above. "For the mouth of Hashem has spoken." For all the aforementioned aspects are the aspect of the rectification of speech — which is the aspect of Malchus peh — in which the beginning and end of this teaching are [both expressed] — as explained within. Also, the comprehensive rectification — which is the aspect of the rectification of the Bris in all the aforementioned aspects — is likewise the aspect of: "pi Hashem" — as explained in Zohar Shemos, folio 190: "bris kayima — peh Hashem hu." And see Tikkun 18, folio 32: "peh iskreyah mistara d'tzadik." — the aspect of the rectification of speech through the praise of the Tzadikim. And likewise charity is the aspect of peh — the aspect of: "b'ficha zu tzedakah" — as explained within — and as explained in the teaching Ashray Ha'am, Siman 13 — for this is the aspect of: "for the mouth of Hashem has spoken." And this is the aspect of: "I Hashem speak in righteousness." And see Tikkun 21, folio 58: "Shechinah itkeryat tzedakah — u'v'galusa ihi aniyah — u'va'an asar ihu ani v'ihi aniyah — b'tzadik d'ihu b'bris — v'chol man d'avid tzedakah b'maskena — garim ha'hu nahar d'yismashich mei'Eden d'ihu Imma Ila'ah — l'hashkos es haGan d'ihu Dalet — dalah maskena v'ani — ihu yom haShabbas — u'man d'mekayem vei oneg Shabbas — garim l'ashka'ah ha'hu Dalet — v'ha'hu ani ismaliy v'iskreyi Nahar" — and so on — [וכו'] This is explained for our matter.

It is explained in the holy Zohar, Yisro, folio 92: "Yom Shabbas — raza d'chol meheimnuta d'talya mireisha ad sofa d'chol dargin — Shabbas ihi kula — talas dargin inun: Shabbas ila'ah — Shabbas d'yoma — Shabbas d'leila — v'chulhu chad — v'ikarey kula Shabbas [The day of Shabbos — the secret of all faith that hangs from the head to the end of all levels — Shabbos is all of them — there are three levels: the supernal Shabbos — the Shabbos of the day — the Shabbos of the night — and all of them are one — and all are called Shabbos]," and so on. [וכו'] "v'ilin inun klelah v'raza d'chol oraissa — Torah, Nevi'im, u'Chesuvim [and these are the totality and secret of the entire Torah — Torah, Prophets, and Writings]," and so on. [וכו'] And likewise our Sages of blessed memory taught in many places: "Shabbos is equal in weight to the entire Torah and all the commandments." And behold — the entire Torah and commandments are the aspects of measures and boundaries of His blessed wisdom — through which one merits attainments of G-dliness [hashagos Elokus] — as explained within. And within the holiness of Shabbos are encompassed all the aspects of the contractions [tzimtzumim] — the measures and boundaries — through which one merits to attain His blessed G-dliness — for this is the aspect of: "es Shabsosai tishmoru — and so on — lada'as ki ani Hashem mekadishchem [My Shabbosim shall you observe — to know that I am Hashem Who sanctifies you]." [Exodus 31:13]

Shabbos = speech + good + Tzadik (Zohar Bereishis 32, 60): "Ha'i dibbur ikri Shabbas." "Tov — da Tzadik / da shivcha d'Shabbas." "Rabbi Chiyya: kulla chad v'chulhu chada amru." Speech from Da'as = heard and accepted. "Vayinafash" = nefesh = dibbur. Shabbos = Bris = Tzadik (Zohar). Praise of the Tzadikim raises Da'as. G-d is the Tzadik of the world. Psalm 92 as the praise of the Tzadik. "Kol hashevi'i mashabe'ach v'omer: Mizmor shir l'yom haShabbas tov l'hodos." The downfall of the wicked = rectification of Da'as. "El emunah v'ain avel — tzadik v'yashar hu." "L'haggid ki yashar Hashem — tzuri." White garments / purification of the Shechinah: Malchus peh = white garments. "Kabdayhu b'chevush nakiyah." "R. Yochanan kara l'maniyeh mechabdusah" (Shabbos 113). Wicked maidservant subdued. Zohar Ekev 272: Shechinah purifies herself = washing and immersion for Shabbos. "V'taher libenu" (kavannos): Nukvah = lev purified = "lo yavo vach arel v'tamei" (Isaiah 52:1). United with Tiferes = "l'avdecha be'emes." Ezekiel 23: "desecrated My sanctuary AND My Shabbosim" = connection to the bloods. Shabbos = Shadai = comprehensive rectification ("shikkulah Shabbas k'chol haTorah"). Shabbos = the brain (moach) / "zachor" = brain: "Zachor es yom haShabbas" = keneged mocha (Zohar). Letters of rosh adjacent to Shabbas (Ari). Rosh = brain = dwelling of the neshamah = World of Souls. "Zachrehu al haYayin" (Pesachim 106a). "Yera'eh kol zechurecha" (Tikkun 24 69) = rectification of the Bris. Da'as = "lida'as ki ani Hashem mekadishchem." Praise of Tzadikim raises Da'as. Essential drawing near of Israel to G-d / "ot hi" / manna: "Bainai u'vein Bnai Yisrael ot hi l'olam." Manna = blessed through Shabbos / sanctified through Shabbos (didn't descend on Shabbos). "Shvu ish tachtav al yetze ish mimekomo" = prohibition of labor on Shabbos. All abundance flows from Shabbos (Zohar; Siman 58). "Asiri sheb'chutz la'aretz — mishum shemechabdin es haShabbas." Rashbi = Shabbos / secrets of Torah on Shabbos: "Biymay d'R. Shimon — patach puma v'ya'iru divareha." Rashbi = the bow of the covenant. The Chavrayyah called Rashbi "Shabbas" (Zohar). Mitzvah to assemble congregations and expound. David: "bissarti tzedek b'kahal rav — hineh sefasai lo ekla" (Psalms 40). Speech is permitted on Shabbos = "v'daber davar." Zemiros = "l'ma'an yezammercha kavod." Shechinah's fall = Shabbos desecration / her rise = Shabbos observance: "Almilai shamru Yisrael Shabbas rishonah." "Lo charevah Yerushalayim ela al she'chiilu bah Shabbas." "Tzoreha ra'uhah — sachaku al mishbateha" (Lamentations 1:7). "Almilai shamru Yisrael shtay Shabbasos." "Akim es sukkas David" = "HaPoreis sukkas shalom." Jeremiah 17: kings shall enter = "yoshvim al kisei David." Kiddush over wine: "zachah — na'aseh rosh" (Yoma 76b). 70 words of Kiddush. "Sod Hashem lirey'av — ailu shomray Shabbas." "U'vriso l'hodi'am." Shabbos = sod = given to Israel in privacy = "matan secharah lo avida l'igluyay." Not to recite Kiddush during Mars's dominion / wine and whiteness: "Ki yis'adam" (Proverbs 23:31). Mars = bloods = "madua adom l'levushecha." Wine of holiness: "dam nichbar v'na'aseh chalav" (Bechorot 6b) = white garments. "Chachlili einayim miyayin u'lven shinayim mechalav" (Genesis 49:12). "Zichro k'yayin Levanon" (Hosea 14:8). "V'nozlim min Levanon = min livuna d'mocha." "Im yihyu chata'echem kashanim k'sheleg yalvinu" (Isaiah 1:18). "Haya'azov mitzur sadai sheleg Levanon" (Jeremiah 18:14). "V'zichro" = zachor = brain. Tikkun 24 69. Must gaze into the cup. Shabbos itself = three colors of the eye. "L'hamsik Kos b'einei haKos." Tzadik's eyes sweeten the wine. Commerce, massa, charity, fire in Jerusalem: Shabbos = nullification of lust for money. Scattering money on Shabbos = "malveh Hashem chonen dal." Massa u'mattan: bloods of the liver = massa kaved (Psalms 38:5); sweetened through mattan = charity (Proverbs 18:16). "Matan adam yarchiv lo." Siman 57 (liver subdued before the brain on Shabbos). "Kol hamusif musifin lo." Charity for the poor on Shabbos. Proverbs 18:16 = "u'lifnay gedolim yanchennu." "Who is greater for us than you?" (Shabbos 119a). "V'chatayach b'tzedakah p'rok" (Daniel 4:24). Jeremiah 17: "l'vilti havi massa… v'hitzati aish bishearehah." Shabbos 119b: "Ein hadleikah metzuyah ela bimakom sheyesh chilul Shabbas." Nehemiah 13: "Lo yavo massa b'yom haShabbas." Zohar Chadash Vayeshev. Isaiah 58 — Siman 29 (triple framework): Three aspects (Bris/Neh"y, commerce/Chag"t, speech/Chab"d) → Chakla Tupichin Kadishin → Gan. "Heritage of Yaakov" = nahar from Eden = Ze'ir Anpin = "derech haNesher b'shamayim." "Then delight in Hashem" = draw whiteness from Lebanon = "v'nozlim min Levanon = min livuna d'mocha" = Atik (Daniel 7:9 "levushei k'talg chawar"). "Al Hashem" = supernal Eden = Atik. Yaakov: "machsof halavan." "Ki yesh li chol" = no lust for money = inheritance without limits. "V'tigzar omer v'yakum lach." "V'al derachecha nagah or." "Ki pi Hashem diber" = Malchus peh = beginning and end of the teaching. Zohar Shemos 190: "bris kayima peh Hashem hu." Tikkun 18 32: "peh mistara d'tzadik." "B'ficha zu tzedakah." "Ani Hashem medaber b'tzedakah." Tikkun 21 58: full citation of Shechinah/poverty/Shabbos/charity/river from Eden.

Siman 30 onward continues in the next installment.

נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman

Yikara DiShabsa — Simanim 30, 32, 33

Yikara DiShabsa · יקרא דשבתא Part One — Simanim 30, 32, 33

Siman 30 — סימן ל Meishara d'Sakina — "The sharpening of the knife…" [Likutay Moharan I, Siman 30]

[Translator's note: Siman 31 does not appear in the source manuscript at this location; the text moves directly from Siman 30 to Siman 32. This appears to reflect the original source numbering.]

It is explained in the holy Zohar, Yisro, folio 92: "Yom Shabbas — raza d'chol meheimnuta d'talya mireisha ad sofa d'chol dargin — Shabbas ihi kula — talas dargin inun: Shabbas ila'ah — Shabbas d'yoma — Shabbas d'leila — v'chulhu chad — v'ikarey kula Shabbas [The day of Shabbos — the secret of all faith that hangs from the head to the end of all levels — Shabbos is all of them — there are three levels: the supernal Shabbos — the Shabbos of the day — the Shabbos of the night — and all of them are one — and all are called Shabbos]," and so on. [וכו'] "v'ilin inun klelah v'raza d'chol oraissa — Torah, Nevi'im, u'Chesuvim [and these are the totality and secret of the entire Torah — Torah, Prophets, and Writings]," and so on. [וכו'] And likewise our Sages of blessed memory taught in many places: "Shabbos is equal in weight to the entire Torah and all the commandments." And behold — the entire Torah and commandments are the aspects of measures and boundaries of His blessed wisdom — through which one merits attainments of G-dliness [hashagos Elokus] — as explained within. And within the holiness of Shabbos are encompassed all the aspects of the contractions [tzimtzumim] — the measures and boundaries — through which one merits to attain His blessed G-dliness — for this is the aspect of: "es Shabsosai tishmoru — and so on — lada'as ki ani Hashem mekadishchem [My Shabbosim shall you observe — to know that I am Hashem Who sanctifies you]." [Exodus 31:13] And our Sages of blessed memory taught: "matan secharah lo avida l'igluyay [its reward is not made known to be revealed]." That is — the supernal intellect of the attainments of G-dliness that is clothed within the holiness of Shabbos — this is not made to be revealed — for it is in the aspect of [Isaiah 64:3]: "no eye has seen," and so on — [וכו'] and it is impossible to speak of this at all — and it is only in the aspect of: "noda b'she'arim ba'lah [her husband is known in the gates]" [Proverbs 31:23] — "l'chol chad k'fum mah d'mishar b'libei [to each one according to what he measures in his heart]" — and even from heart to mouth it is not revealed — as explained of this somewhat elsewhere.

And this is the aspect of: שַׁבָּת — [the letters] שִׁין and ב"ת — as explained in the holy Zohar. That is — the branches of the supernal intellect — which are the aspect of Shin — as is well-known — are bound and shine then with great illumination within the aspect of Beis-Tav — which is the aspect of Malchus — the aspect of the lower wisdom [chochmah tata'ah] — as explained within. And this is the aspect of [Isaiah 56:4–5]: "for so says Hashem to the sarisim who observe My Shabbosim," and so on — [וכו'] "and I will give them, in My house and within My walls — a hand and a name better than sons and daughters," and so on — [וכו'] that is — for sons and daughters are the aspects of the supernal intellects — which are the aspect of sons — and the lower intellects — which are the aspect of daughters — as explained within — for this is the aspect of: "bat techilah siman yafeh l'vanim [a daughter first is a good sign for sons]." But through the guarding of Shabbos one merits to receive even higher and more supernal intellects — clothed in the most wondrous and holy garments and contractions — until they are better than the aforementioned sons and daughters. And this is why it is stated in the matter of guarding Shabbos: "you and your son and your daughter," and so on — [וכו'] — the aspect of the aforementioned sons and daughters. And one may say that this is the aspect of "yad v'shem tov [a hand and a good name]" — "yad" alludes to the supernal intellect of the attainments of G-dliness — for this is the aspect of: "Hashem is One" — the aspect of the private domain — whose height is ten [yod] and whose width is four [dalet] — as understood from the Tikunim. And "shem tov [a good name]" alludes to the lower intellect — which is the aspect of Malchus — the aspect of: "and His Name is One" — as explained in the teaching Anochi, Siman 4.

And see in the teaching Heichal HaKodesh, Siman 59 — and see in the kavannos of Shabbos regarding the psalm: "Mizmor l'David" recited at the entry of Shabbos — where one must intend to raise the worlds, and so on — and at the first "havu laHashem" one should intend to draw a flow of light from the thirteen rectifications of the head of Arich Anpin of Asiyah to the Da'as of Asiyah — and through this the Da'as of Asiyah shall ascend to the Yesod of Yetzirah, and so on — and at: "havu laHashem kavod va'oz" one should intend to draw from Arich Anpin of Yetzirah — from the thirteen rectifications of its head — to Binah of Yetzirah — and from Binah to Gevurah — and from Gevurah to Hod of Yetzirah — and from Hod of Yetzirah to Binah of Asiyah — and the Binah of Asiyah shall ascend to Hod of Yetzirah, and so on — and at: "havu laHashem kevod Shemo" one should intend to draw illumination from Arich Anpin of Beriyah — from the thirteen rectifications of its head — until Netzach of Beriyah — and from there to Netzach of Yetzirah — and from there to Chochmah of Asiyah — and the Chochmah of Asiyah shall ascend to Netzach of Yetzirah, and so on — and see there further wonders. And likewise in the kavannos of the three times: "Bo'i Challah [Come, O Bride]" — and in the kavannos of: "Mizmor Shir l'Yom HaShabbos" — and you will understand there regarding our matter — how all of this is alluded to in the words of our Rebbe of blessed memory here — in what he said: that the attainments of G-dliness are impossible to attain except through many contractions — from cause to effect — from supernal intellect to lower intellect, and so on — as explained within — and all of this is encompassed within the holiness of Shabbos — when supremely wondrous supernal intellects shine — in most wondrous garments and contractions — as understood by one who examines the holy Zohar and the kavannos of the holy Ari z"l. (And our purpose here in this pamphlet is not to elaborate on such matters — which are lofty and wondrous beyond our understanding — and we have no business with hidden things.)

And this is what one says in Mizmor Shir l'Yom HaShabbos: "it is good to give thanks to Hashem — and to sing praises to Your Name, Most High" — for then the aspects of yad and shem mentioned above shine with a supremely wondrous illumination. (And see in the kavannos of "Hashem melech ge'us lavesh [Hashem reigns — He is robed in pride]" [Psalms 93:1] — that Tiferes is clothed in the robe of hair — the secret of the ten and seven strands of Arich Anpin — for then Ze'ir Anpin inherits the place of Abba — and therefore it is written [Exodus 31:14]: "and you shall guard the Shabbos — for it is holy — kodesh hu" — kodesh equals in gematria the ten and seven strands mentioned above, and so on — and perhaps this too pertains to the secret of the hair [se'aros] as explained within — and it requires explanation — and this is not its place, as mentioned above.)

And behold — plain Shabbos [without qualification] is the aspect of Malchus — as is well-known and as explained in the holy Zohar — and this is the aspect of the lower wisdom through which one attains attainments of G-dliness — and it is impossible to merit this except through "hatred of unjust gain [soneh betza]," and so on — [וכו'] for this is the aspect of what in the days of Shlomo — when the Malchus d'Kedushah was on its [proper] rectification and base — it was then said: "silver was not valued at anything [ain kesef nechshav]." [I Kings 10:21] As explained within. And this is the aspect of the holiness of Shabbos — which is likewise the aspect of Shlomo — the king whose peace is his — for this is the aspect of: מ'זמור ש'יר ל'יום ה'שבת — the initial letters spell שְׁלֹמֹה [Shlomo] — as brought. (And this is what is brought in Zohar Vayelech, folio 284: "Mizmor shir l'yom haShabbas — v'taninan: l'yom haShabbas mamash — shir d'Kub"H amar — Shir haShirim asher liShlomo — shir d'Kub"H amar ['Mizmor Shir l'Yom HaShabbos' — and we have taught: for the actual day of Shabbos — a song that the Holy One, blessed be He, said — 'Shir HaShirim — that is Solomon's' — a song that the Holy One, blessed be He, said]" — see there.) And then: "silver was not valued at anything" — and one scorns money and does not engage in any business or commerce — and on the contrary! one scatters money on the expenses of Shabbos — for Shabbos is the aspect of the nullification of the lust for money — the aspect of: "hatred of unjust gain [soneh betza]" — as mentioned above many times. And on Shabbos the constellation of Saturn [mazal Shabsai] rules at the beginning of the day — from which is drawn the aspect of dark melancholy and the sadness of the worry of earning a livelihood — which is the aspect of the circles and revolutions of the Sitra Achra — the aspect of: "shatu ha'am vayilkatu [the people went out and gathered]" [Numbers 11:8] — in foolishness [b'shtusa] — as explained within. And therefore there are those among the nations who used to dress in black garments and conduct mourning rites on Shabbos nights — as explained in the holy Zohar [Ekev, folio 272b]. But the holy Israel — who cleave to the Malchus d'Kedushah — merit to receive the holiness of Shabbos — which is the aspect of the sacred circles and revolutions — which are the aspects of the contractions and holy garments that surround them — until they attain attainments of G-dliness — and they rest completely from all forms of circles and revolutions for the sake of a livelihood — in which there is a grip of the Sitra Achra, as mentioned above — for this is the aspect of [Exodus 16:29]: "sit — each person in his place — let no person go out of his place on the seventh day." And one must draw vitality to the aforementioned lower wisdom — and the essential vitality comes from the light of the face that shines on the three festivals [shalosh regalim] — through the fact that the joy of all the commandments performed throughout the year gathers within them, and so on — as explained within.

And this is the aspect of the great joy with which one must rejoice on Shabbos — as explained in the holy Zohar — and then all the commandments — even those performed during the six weekdays — ascend from the grip of the sadness within them — and ascend and are encompassed within the holy joy of Shabbos — as explained in Likutay Moharan Tinyana in the teaching of the days of Chanukah, Siman 2. And therefore the holy light of the face shines then — in the aspect of [Zohar Terumah]: "v'anpaha nehirin b'nhiru ila'ah [and her face shines with supernal radiance]." And our Sages of blessed memory taught: "He blessed them with the light of a person's face," and so on — [וכו'] for this is the aspect of [Proverbs 16:15]: "in the light of the king's face — life" — the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]." And therefore every person is obligated to greet the face of his teacher on Shabbos (as explained in Zohar Vayikra, folio 265b) — in order to receive the light of the face — to give vitality to the aspect of Malchus. For Shabbos is "first among the holy convocations [techilah l'mikra'ay kodesh]" — and within it is encompassed the holiness of all the three festivals — in which the light of the face shines. And therefore our Sages of blessed memory taught that the Holy One, blessed be He, said to Israel: if they observe the Shabbos — He will give them festivals [regalim] in the three months of Nissan, Sivan, and Tishri — that is, as mentioned above — for from it flows the holiness of all of them — and it is the first of the holy convocations — as is well-known. And therefore: "a Yom Tov is also called Shabbos" — as our Sages of blessed memory taught. And behold — the Malchus d'Kedushah — the aspect of Shabbos — is the aspect of Dalet — as mentioned above in Siman 29 in the name of Tikunim, folio 58 — and as brought in the writings of the holy Ari z"l in the secret of: "sadeh [field]," and so on. [וכו'] And through the desecration of Shabbos, heaven forfend — the four kingdoms of the Sitra Achra draw sustenance from her — which is the aspect of Amalek — who is the comprehensiveness of all of them — as explained within. And therefore our Sages of blessed memory taught: "had Israel observed the first Shabbos — no heathen nation and tongue would have ruled over them — as it is stated: 'and the people went out to gather' — and: 'and Amalek came'" — that is, as mentioned above. And likewise they taught: "whoever delights in the Shabbos is saved from the subjugation of kingdoms." And they taught: "were Israel to observe two Shabbosim — they would be redeemed immediately" — two Shabbosim specifically [davka] — corresponding to the Holy One, blessed be He, and His Shechinah — which are the aspects of Shabbos of the day and Shabbos of the night — as explained in the introduction to the Tikunim, folio 2. And this is what our Sages of blessed memory taught: "Jerusalem was destroyed only because they desecrated the Shabbos therein" — that is, as mentioned above. And then, as it were [Jeremiah 25:30]: "He shall roar — He shall roar over His dwelling [sha'og yish'ag al navayhu]" — as explained within — and one must see to cut and separate the Malchus — and to separate her from among the four kingdoms — and to raise her from there. And the essential ascent comes through Chesed — in the aspect of: "sow for yourselves righteousness — and reap according to lovingkindness [zir'u lachem l'tzedakah — v'kitzru l'fi chesed]." [Hosea 10:12] And therefore it is a mitzvah to increase charity to the poor for Shabbos — and likewise the Shabbos expenditures themselves are the aspect of charity and Chesed performed with the day of Shabbos — as mentioned above many times — and as explained in the holy Zohar and the Tikunim. And through this one separates the Malchus from them and raises her to the light of the face — for this is the aspect of: "Penay Shabbos nekabelah [let us receive the face of Shabbos]." And therefore Avraham — who was a man of Chesed and was engaged in the rectification of Malchus as explained within — therefore our Sages of blessed memory said of him that he observed even eiruv tavshilin — which is for the honor of Yom Tov and Shabbos — as our Sages of blessed memory taught: "one says: for the honor of Yom Tov — and one says: for the honor of Shabbos," and so on. [וכו'] And our Sages of blessed memory taught: "all the time that Sarah was alive — a lamp was lit from Erev Shabbos to Erev Shabbos," and so on — [וכו'] and likewise regarding Rivkah — and this is the aspect of: "dalet reshuyos l'Shabbas [four domains for Shabbos]" [Tractate Shabbos 6a] — and it is explained in Likutay haShass of the holy Ari z"l: that these correspond to the four worlds — and this is likewise the aspect of: "the Torah spoke corresponding to four sons" — as explained in the kavannos — and they are the aspects of the four sons that came from Avraham — as explained within. And because on Shabbos the World of Beriyah rules — for this is the aspect of: "b'yom hashevi'i nis'alah v'yashav al kisei kevodo [on the seventh day He was elevated and sat on His throne of glory]" — as explained in the kavannos — and Yaakov is the aspect of the "ben tam [simple son]" — which corresponds to Beriyah — therefore the guarding of Shabbos is stated explicitly of him — as it is written: "vayichan es penay ha'ir [and he encamped at the face of the city]" — and our Sages expounded: that he established boundaries, and so on. [וכו']

And the essential revelation of the Chesed — through which the Malchus is harvested and separated from the four kingdoms — comes through rebuke [tochacha], and so on. [וכו'] And one must receive the rebuke even when it comes by way of degradation — in order to receive through this the aforementioned Chesed. And also because one must judge the rebuker favorably — for no person is held responsible for his anguish — for even our own good — which is our Torah and prayer — confuses and disturbs them, and so on — as explained within. And this is what is written [Nehemiah 13:17]: "and I contended with the nobles of Judah — and I said to them: 'what is this evil thing that you are doing — desecrating the day of Shabbos?'" and so on — [וכו'] "v'ariv'ah [and I contended]" — specifically [davka] — the aspect of the rebuke which comes in a manner of contention and degradation. And therefore he concluded [Nehemiah 13:22]: "zocherah li Elokai v'chusah alai k'rov chasdecha [remember me, O my G-d — and have mercy upon me according to the abundance of Your lovingkindness]" — for through the rebuke Chesed is revealed, as mentioned above. And therefore when the people went out to gather on the seventh day it is written [Exodus 16:28]: "and Hashem said to Moshe: 'how long do you refuse to observe My commandments?'" and so on — [וכו'] and our Sages of blessed memory taught about this: "b'hadi hutza laki karva [together with the thorn the cabbage is smitten]" — through the wicked the righteous are censured — as Rashi explained there. It follows that the Tzadikim bear great pain from the blemishes of the sinners. Therefore they sometimes degrade them in their rebuke. But in truth this rebuke comes from great love — in the aspect of [Proverbs 3:12]: "for whom Hashem loves — He rebukes [es asher ye'ahav Hashem yochi'ach]." And as explained in Zohar Vayikra, folio 286b — regarding the rebuke of Moshe — and therefore through this rebuke the Chesed is revealed. And this is the aspect of [Proverbs 27:5]: "open rebuke is better" (the aspect of the rebuke that is given openly and in a degrading manner — as the commentators explained) "than hidden love [mei'ahavah mesuteres]" — for through this rebuke the love and Chesed are revealed, as mentioned above. And perhaps this is the secret of the flame of fire [shalhava d'asha] that descends on Erev Shabbos to singe the Sitra Achra — who wishes to attach itself to the holy Malchus and to ascend with her, and so on — as explained in the writings — and as mentioned above many times. And this [Song of Songs 8:6]: "for love is as strong as death — jealousy is as fierce as the grave [ki azah k'maves ahavah — kashah kish'ol kin'ah]" (kin'ah [jealousy] is the aspect of rebuke — in the manner of [Numbers 5:14]: "v'kina es ishto [and he was jealous over his wife]" and so on — as our Sages of blessed memory taught) "its sparks are sparks of fire — a flame of G-d [rish'fehah rish'fay eish shalheves Kah]" — the aspect of the aforementioned flame of fire — that descends on Erev Shabbos — as explained in the writings. And through this the Malchus is separated from them and raised to the light of the face, as mentioned above.

And therefore our Sages of blessed memory taught that it is a mitzvah to assemble congregations on Shabbos and to expound to them words of Torah and moral instruction — as the Tzadikim customarily do even in our time. And in truth the holiness of Shabbos itself is the aspect of rebuke and moral instruction — for the holy Torah cries out, proclaims, and rebukes us continually — as it is written [Proverbs 1:20–22]: "at the head of the crowded places she calls out — how long, O simple ones, will you love simplicity?" Except that during the weekdays — on account of the turmoil of the weekdays and the rule of the Sitra Achra that exists then — the voice of the proclamation and the rebuke is not heard as much. But on Shabbos — when the Sitra Achra is subdued — and: "v'chol shaltanay rogazin — v'chula arak [and all the angry rulers — they all flee]" and so on — then the voice of the holy proclamations and the holy rebuke that the Torah proclaims and rebukes us with is heard by each person in his heart. Through this — thoughts of repentance come to each person — and one reflects within himself on the loss of his soul during the weekdays — for this is the aspect of: "keivan d'shavas — vay — avdah nefesh [since it rested — 'woe' — the soul was lost]" — as explained elsewhere. And the Chesed is revealed — in the aspect of [Proverbs 31:26]: "her mouth she opens with wisdom — and a Torah of lovingkindness is on her tongue [piha pasechah b'chochmah — v'Toras chesed al leshona]." For Shabbos is the aspect of the revelation of speech — as explained in the Zohar, Bereishis, folio 32 — and this is the aspect of the opening of the mouth of the rebuker and of the entire holy Torah — through which wisdom and Chesed are revealed — which is the aspect of the great mental faculties and the great acts of lovingkindness that shine on the holy Shabbos — as is well-known. And therefore even an unlearned person fears to lie on Shabbos — because the awe of Shabbos is upon him — through the voice of the proclamations and the aforementioned rebuke heard on Shabbos.

And behold — sometimes the rebuke of the holy Shabbos comes in a manner of degradation — in the aspect of: "vay — avdah nefesh [woe — the soul was lost]" — as mentioned above. For one reflects on the soul and [sees] the great lowliness and baseness of one's level — until one is despicable in one's own eyes — and one could become disgusted with one's life and fall completely in one's mind because of this. Therefore one must strengthen himself and know that this too is only from the temptation of the evil inclination — which wishes to cast him down in his mind — until he becomes completely disgusted with and averse to the aforementioned rebuke and moral instruction. And about this it is stated [Proverbs 3:11]: "the instruction of Hashem, my son — do not despise it — and do not be averse to His rebuke — for whom Hashem loves He rebukes — as a father [who] appeases his son." That is — for it is the way of the father to want to appease and pacify his son after the rebuke — which is the aspect of the revelation of Chesed through the rebuke, as mentioned above. [Proverbs 3:13]: "fortunate is the person who has found wisdom" — and so on — [וכו'] — that is — for the aforementioned moral instruction and rebuke comes only for the purpose of the revelation of wisdom and Chesed and love.

And how can one possibly fall in one's mind, heaven forfend, through such instruction — on the contrary — from this very fact itself it is evident that the Holy One, blessed be He, still desires to draw him near. And about this it is stated [Job 5:17]: "and do not despise the instruction of the Almighty [u'musar Shadai al timas]" — for Shabbos is the aspect of Shadai — as is well-known. For after all — all of this is for the purpose of separating the Malchus from the Sitra Achra and raising her to the light of the face — which shines through joy — and how is it possible to fall into sadness, heaven forfend, through such rebuke? And the fact that the rebuke comes in a manner of degradation — this too comes from love — in order to awaken an even more genuine awakening through it — but not in sadness and dark melancholy, heaven forfend — rather in joy and holy strengthening — about this itself — that one has merited that the King of kings, the Holy One, blessed be He, rebukes him and speaks to his heart to return to Him — which comes only from the greatness of His love for him — in the aspect of [Bereishis Rabbah, section 54]: "every love that has no rebuke with it — is not [true] love." And likewise in the holy Zohar: "kol rechimusa d'lo kashir amah kin'ah [every love that has no jealousy bound with it]," and so on. [וכו']

And this is the aspect of [Proverbs 27:6]: "faithful are the wounds of a lover [ne'emanim pitz'ay ohev]" — which Rashi explained regarding the rebuke of Moshe — which was given in a manner of degradation — and one must receive this rebuke as well with love — in order to receive through it the Chesed — through which the aspect of Malchus is rectified, as mentioned above. And also because, as it were: "no person is held responsible for his anguish." For the holiness of Shabbos in its root is supremely lofty and wondrous — and it is a very subtle and spiritual matter — and was given only to Israel — in the aspect of: "between Me and the children of Israel — it is a sign forever." And even to Israel it was given in privacy and in secret — as our Sages of blessed memory taught — and all of this because of the greatness of its spirituality and subtlety — in the aspect of: "matan secharah lo avida l'igluyay." And through the blemishes committed during all the weekdays — one gives, heaven forfend, power to the kingdoms of the Sitra Achra to draw sustenance from her — and it is a great blemish and pain to the holiness of Shabbos, heaven forfend. And not only that — but even our own good — our Torah, prayer, and commandments of the weekdays — have within them also a grip of the Sitra Achra on account of the great confusions in our minds during our engagement with them — especially during prayer — as explained within. And when the holiness of Shabbos arrives — when it is the time for the ascent of all the prayers and all sacred matters — as is well-known — and then the aspects of the confusions drawn from the side of the Sitra Achra also wish to ascend together with them, heaven forfend — and there is great pain, as it were, to the holiness of Shabbos because of this. And therefore she sends into our hearts words of rebuke and moral instruction in a manner of degradation. (And it has already been explained above that perhaps this is the secret of the flame of fire that descends on Erev Shabbos — through which the Sitra Achra falls below — and is unable to attach itself to the holy Malchus — and the holy Malchus ascends above — and also the good within Nogah ascends with her — as is well-known. That is — the complete confusions that are not yet able to receive rectification — fall below. And the prayers and sacred matters ascend above to their supernal root — and the holy sparks and the good within the confusions that are able to ascend and receive rectification — likewise ascend with them, as mentioned above. And see below in Siman 82 within — in the teaching Hane'elavim v'einam Olvim [Those Who Are Humiliated But Do Not Humiliate In Return], and so on — [וכו'] and from there you will understand support for our words here. For one who receives with love the rebuke that comes in the manner of shame and degradation — is likewise included within: "shom'in cherpasam v'einam mashivin [who hear their shame and do not respond]," and so on — [וכו'] "v'osim mei'ahavah [and act from love]" — through which the aforementioned flame of fire is drawn — and the impure husks fall below, and so on — which is itself likewise included in the rectification of cutting and separating the Malchus d'Kedushah from them and raising her above, as mentioned above.)

And this is what is explained in the writings of the holy Ari z"l: that שַׁבָּת has the same letters as בֹּשֶׁת [shame]. For one must feel shame before the holiness of Shabbos — through the aspect of the aforementioned rebuke and moral instruction — in the aspect of [Job 20:3]: "I hear reproof that dishonors me — and a spirit from my understanding answers me [musar kilimati eshma — v'ruach mibinasi ya'aneni]." And because the voice of the aforementioned rebuke is the aspect of the blast of the shofar — the aspect of [Isaiah 58:1]: "raise your voice like a shofar [harim kashofar kolecha]," and so on — [וכו'] as explained within.

Therefore it was customary to sound the shofar on Erev Shabbos — as our Sages of blessed memory taught. And the essential rebuke is for each person according to his boldness [azuso].

For Shabbos is the nullification of the boldness of the Sitra Achra — the aspect of [Ezekiel 7:24]: "and I will put an end to the pride of the powerful [v'hishbati ge'on azim]" — as mentioned above in Siman 22. For the essential perfection of Torah and prayer is on Shabbos — as mentioned above many times — and their essential perfection comes through holy boldness [azus d'kedushah] — as explained within. And this is the aspect of [Nehemiah 8:10]: "for the joy of Hashem is your strength [ki chedvas Hashem hu ma'uzkem]" — which our Sages expounded regarding Shabbos — as mentioned above in Siman 22. And our Sages of blessed memory taught [Tractate Pesachim 112a]: "but one does a small thing — as the Mishnah teaches: 'be bold as a leopard'" and so on. [וכו'] And because the lower wisdom — the aspect of Malchus mentioned above — is the aspect of a knife [sakina] — as explained within — therefore it is explained in Shulchan Aruch, Siman 250: to sharpen the knife on Erev Shabbos. And because the voice [kol] corresponds to the aspect of Malchus — as explained within — therefore it was instituted to recite at the entry of Shabbos the psalm: "Mizmor l'David" — which speaks of the seven voices.

And this [Numbers 24:7]: "water shall flow from his buckets [yizal mayim midalyav]" — that is, the aspect of the rectification of Dalet — which is the aspect of Malchus mentioned above — "and his seed is by many waters [v'zar'o b'mayim rabbim]" — the aspect of the charity and Chesed through which Malchus is rectified — the aspect of: "and His throne is established through lovingkindness [v'huchon b'chesed kisei]." [Isaiah 16:5] And this: "and his seed is by many waters" — the aspect of [Isaiah 32:20]: "fortunate are you who sow beside all waters [ashreychem zor'ay al kol mayim]" — which is stated regarding charity. "And his king shall be exalted above Agag [v'yaram me'Agag malko]" — for Agag is Amalek — the aspect of the comprehensiveness of the Malchus d'Sitra Achra that wishes to draw sustenance from the Malchus d'Kedushah — especially at her ascent on Erev Shabbos — and perhaps this is the secret of the bonfire of the seventy stars that is aroused on Erev Shabbos — as explained in the holy Zohar — and as mentioned above within in Siman 19. That is — the aspect of the kingdom of Amalek who encompasses all the seventy nations — as it is written [Numbers 24:20]: "the first of the nations is Amalek [reishis goyim Amalek]." And perhaps for this reason [the king of the other nations] is called Agag — for the holiness of Shabbos is the aspect of [Psalms 139:16]: "days were formed — and not one among them [yamim yotzru v'lo echad bahem]" — and our Sages expounded this regarding Shabbos — and also our Sages of blessed memory taught that three days before Shabbos and three days after Shabbos are counted [toward it]. And Shabbos is the innermost point of all of them — and therefore corresponding to this — the Malchus d'Sitra Achra is likewise called Agag — that is: Aleph-Gimel-Gimel — corresponding to the aforementioned aspects. But through charity — which is the aspect of seed — as it is written [Hosea 10:12]: "sow for yourselves righteousness [zir'u lachem l'tzedakah]" — which is in the aspect of: "and his seed is by many waters" — the aspect of: "fortunate are you who sow beside all waters" — as mentioned above — through this the Malchus is harvested and cut — and raised from among them — for this is the aspect of: "and his king shall be exalted above Agag." And therefore our Sages of blessed memory taught: "the Holy One, blessed be He, saw that Haman would come to stand against Israel — therefore He hastened their shekels before his shekels" — that is, as mentioned above. And this: "and his kingdom shall be exalted [v'tinassay malchuso]." [Numbers 24:7] And our Sages expounded: "'and his king shall be exalted above Agag' — this is Sha'ul — 'and his kingdom shall be exalted' — this is David," and so on — [וכו'] — for even though Sha'ul also merited the kingdom — nonetheless the essential rectification of Malchus was through David. And therefore Sha'ul said of himself: "I know that you shall indeed be king [yada'ti ki maloch timloch]." [I Samuel 24:20] As explained within.

And this: "if you return from Shabbos your foot — from pursuing your affairs on My holy day — and you shall call the Shabbos a delight — the holy one of Hashem, honored." That is — he should withhold himself from performing his affairs on Shabbos — and scatter his money for the delight and honor of Shabbos — for all of this is included within "hatred of unjust gain." Also, the Shabbos expenditure itself is the aspect of charity and Chesed done with the day of Shabbos — and through this very act the aspect of Malchus is rectified — and one merits to receive the holiness of Shabbos, as mentioned above. And also — what one withholds oneself from the weekday deeds on the holy Shabbos — through this the Sitra Achra is unable to draw sustenance, heaven forfend, from the aspect of Malchus. And as explained in the writings of the holy Ari z"l on the secret of the prohibition of crossing the boundary and the prohibition of performing labor on Shabbos. And through delighting the Shabbos and honoring it — which is the aspect of the joy and delight of Shabbos — one draws vitality to the aspect of Malchus from the light of the face.

And this is: "yismechu b'malchuscha (davka) shomray Shabbas v'kor'ay oneg [they shall rejoice in Your kingdom — specifically — the guardians of Shabbos and those who call it a delight]." And this: "and honor it — from pursuing your own ways," and so on — [וכו'] — that is, he should guard himself from all forms of circles and revolutions in which there is a grip of the Sitra Achra — which is the aspect of most of a person's ways — which are for the sake of money and livelihood — for this is the aspect of [Numbers 11:8]: "the people went out and gathered [shatu ha'am vayilkatu]" — in foolishness — which is the opposite of the aspect of honor — the aspect of: "honor is not fitting for a fool." But on Shabbos all the aforementioned revolutions are nullified — and one merits the aspect of wisdom — which is the aspect of honor — as it is written: "the wise shall inherit honor." And then one is in the aspect of: "v'yasem laderech pe'amav [and he directs his steps on the path]" [Psalms 85:14] — raising her to the light of the face — as explained within. And this: "from pursuing your affairs — and speaking words" — that he should refrain even from speech of the weekday regarding his affairs. For speech is the aspect of Malchus peh — which is itself the aspect of the holiness of Shabbos — as mentioned above in the name of the holy Zohar. Therefore one must guard the speech as well. Especially since the aspect of speech corresponds to "son'ay betza [those who hate unjust gain]" — as explained in Tikkun 70, folio 122. Therefore one guards oneself from speaking anything about his affairs on Shabbos — so as not to blemish through this the holiness of Shabbos, heaven forfend. "Then you will delight in Hashem" — that is, he will merit to receive the supernal intellect of attainments of G-dliness at a supremely high and exalted level — which is the aspect of "al Hashem [above/upon Hashem]" — for this is the aspect of: "then you will delight in Hashem" — "da Atika [this is the Ancient One]," and so on. [וכו'] And it is likewise the aspect of Eden — of which it is stated: "no eye has seen," and so on — [וכו'] as explained in Zohar Va'eschanan, folio 266b: "ayin lo ra'asah Elokim [no eye has seen, O G-d]" — "maan ya'aseh? Atika [who shall make it? The Ancient One]," and so on. [וכו']

"And I will cause you to ride upon the heights of the earth" — this corresponds to the ascent of Malchus — which is the aspect of the lower wisdom — within which is clothed the aforementioned supernal intellect. And therefore our Sages expounded: one is saved from the subjugation of kingdoms — that is, the Malchus d'Kedushah ascends from among them to the light of the face, as mentioned above — which is likewise the aspect of: "then you will delight in Hashem" — as is well-known. And there is the essential delight and joy. And this is the aspect of the three ascents of Malchus corresponding to Neh"y, Chag"t, and Chab"d — which is the aspect of Chakla Tupichin Kadishin — as is well-known. For the rebukers [mochi'achim] are the aspect of legs — as explained in the teaching Chotam b'Soch Chotam, Siman 22.

For since from there is the essential grip and sustenance of the Sitra Achra — in the aspect of [Proverbs 5:5]: "her legs descend to death" — heaven forfend — therefore the essential work of the holy rebukers is to purify the aspect of the legs — in the aspect of: "I have washed my feet [rachatzti es raglay]," and so on — [וכו'] [Song of Songs 5:3] and to raise them corresponding to the supernal Netzach and Hod — which is the secret of: "I considered my ways — and I turned my feet toward Your testimonies [chashavti derachay — v'ashivah raglai el edosecha]." [Psalms 119:59] As explained in the commentary of the holy Ari z"l at the end of the Tikunim. For through the opening of the mouth of the rebuker — wisdom is revealed — which is in the secret of the supernal thought — and through this Malchus ascends, and so on — as explained in the commentary of the holy Ari z"l.

And this is the aspect of [Isaiah 8:11]: "and He instructed me against walking in the way of this people [v'yisreni mileches b'derech ha'am hazeh]" — which is the aspect of the rectification of the legs — not to walk in the counsel of the wicked, heaven forfend — rather on the contrary: "and I turned my feet toward Your testimonies" — as mentioned above. And through the rebuke the Chesed is revealed — which is the first of Chag"t. And this is the aspect of the ascent of Malchus corresponding to Chag"t. And this is the aspect of [Hosea 7:15]: "and I instructed them — I strengthened their arms [v'ani yisarti chizakti zero'osam]." And through this Malchus is rectified in its perfect fullness — and raised to the light of the face that shines at the three festivals — for this is the aspect of Chab"d — as it is written [Ecclesiastes 8:1]: "the wisdom of a person illuminates his face [chochmas adam ta'ir panav]." And this is likewise the aspect of the washing of one's face, hands, and feet in hot water on Erev Shabbos — a mitzvah — for this is a preparation for Shabbos — for the ascents of the aspect of Malchus, as mentioned above.

And this: "and I will feed you with the heritage of Yaakov your father" — this corresponds to the aspect of: "the river that goes out from Eden to water the garden." For he engaged in this exceedingly — to draw the supernal intellect of the attainment of G-dliness through many contractions and garments — until it illuminates even to all the lower levels — which is the aspect of his meriting an inheritance without limits — for from the aspect of מֵצַר [metzar — narrow, 340] there was formed by him צֶמֶר [tzemer — wool, 340] — for this is the secret of the hairs [se'aros] — the aspect of [Daniel 7:9]: "and the hair of his head was like pure wool [u'she'ar reishei k'amar naki]." And these hairs are the secret of the aforementioned garments and contractions — as explained within. And he was completely clean from all forms of circles and revolutions of the Sitra Achra — which are the aspect of the hairs of the Sitra Achra — of which it is stated: "behold, my brother Esav is a hairy man — and I am a smooth man [hen Esav achi ish sa'ir v'anochi ish chalak]" [Genesis 27:11] — and our Sages expounded [Bereishis Rabbah, section 65]: "as it is stated: 'for the portion of Hashem is His people' [ki chelek Hashem amo]." [Deuteronomy 32:9] For the engagement of Yaakov is only to draw attainments of G-dliness — which is the aforementioned aspect of chalak [smooth] — which has the same gematria as הויה אהיה and הויה אדני — as explained in the writings — for this is the aspect of the holy union that is made at the supremely lofty aspect — the aspect of the head.

And the lower union — which is in the aspect of Neh"y — as explained in the kavannos of the Shabbos candle and the Chanukah candle — and as is well-known — is the aspect of drawing the illumination of the branches of the supernal intellect down to the very lowest levels. And therefore Yaakov fully merited to rectify the Malchus d'Kedushah — until no grip of the kingdoms of the Sitra Achra existed within him whatsoever — on the contrary! he engages in nullifying and subduing all the aspects of the kingdoms of the Sitra Achra — for this is the aspect of: "and his hand was grasping the heel of Esav [v'yado ochezes b'akev Esav]" [Genesis 25:26] — and as our Sages expounded. And he merited the aspect of the holy light of the face — as explained in the teaching Retzitza, Siman 27 — for this is the aspect of: "those who seek Your face, Yaakov, Selah [mevakshay fanecha Yaakov Selah]." [Psalms 24:6] And our Sages taught: "the beauty of Yaakov," and so on. [וכו'] And therefore he is called both Yaakov and Yisrael — corresponding to the aspects of the lower intellect and the supernal intellect. And this is likewise the aspect of the birthright and the blessings — as is well-known. And this is the aspect of: "and take for me from there two choice kids of the goats [v'kach li misham shnay gidyay izim tovim]" [Genesis 27:9] — the aspect of the holy boldness required for Torah and prayer — and through this he received the blessings — for through this the aspect of Malchus is rectified — the aspect of: "and He shall give strength to His king [v'yiten oz l'malko]." And this is the aspect of: "the voice is the voice of Yaakov" — for the voices are the aspect of boldness — as explained in the teaching Chotam b'Soch Chotam, Siman 22. And the voice corresponds to the aspect of Malchus — as explained within. And playfully [b'derech tzachut] one can say that Yaakov argued with Rivkah: since he is a chalak [smooth] man — that is, from the aspect of: "for the portion of Hashem is His people" — and all his effort is only after the Holy One, blessed be He — to draw attainments of G-dliness — as mentioned above — if so, why should he receive the blessings through deception? "Perhaps my father will feel me — and I will be in his eyes as a deceiver [ulai yemusheni avi — v'hayisi be'einav k'misa'tei'a]" [Genesis 27:12] — and our Sages expounded: "like one who worships idolatry" — for our Sages of blessed memory taught: "one who changes his word is like one who worships idolatry." And even though what Yitzchak wanted to bless Esav with — according to its plain meaning — was on account of the deception and cunning of Esav — as it is written [Genesis 25:28]: "for game was in his mouth" — and yet — what does it matter to me? — since my effort is not to engage in any circles and revolutions that have in them a grip of the Sitra Achra, as mentioned above — if so, why should I enter into such a serious matter? But Rivkah knew through prophecy that Yaakov must receive the blessings. And therefore she compelled him to this — and taught him that certainly and truly [Psalms 119:1]: "fortunate are those whose way is perfect — who walk in the Torah of Hashem [ashray temimay derech — haholchim b'Toras Hashem]" — and [Proverbs 10:9]: "and one who walks in integrity walks securely [v'holech b'som yelech betach]." But since through the temptation of the serpent and his cunningness — good and evil became intermingled — therefore sometimes it is impossible to complete the rectification either — except through the aspect of cunning — in the aspect of what our Sages of blessed memory taught: "shari lehu l'tzadikaya lisguyay b'rama'usa im rama'ay [it is permitted for Tzadikim to deal cunningly with the cunning]" — and as explained in the holy Zohar regarding Yaakov himself — that he went with the serpent on the crooked path, and so on. [וכו'] And therefore Rivkah showed him this from the aspect of the boldness — that there is no trait worse than it — as explained here within — that one has no share whatsoever in the holy Torah, and so on — and in the teaching Chotam b'Soch Chotam it is explained that Avraham our Patriarch exchanged all the other punishments for the punishment of the subjugation of kingdoms — and the punishment of boldness remained in Gehinnom — as our Sages of blessed memory taught: "the impudent face — to Gehinnom [az panim l'Gehinnom]." And from all of this the great baseness of this trait is understood. And yet it is impossible to draw near to holiness except through holy boldness — as explained within. From this it is understood how very deep are His blessed thoughts — that sometimes one must make use even of such matters — for the purpose of drawing the holy rectifications needed for the attainments of G-dliness.

And this is what our Sages of blessed memory taught [Tractate Yoma 67b] — regarding [Genesis 27:9]: "two choice kids of the goats — tovim [good]" — "tovim lach [good for you]" — that through them you receive the blessings — "v'tovim l'vanecha [and good for your children]" — that through them atonement is made for them on Yom Kippur, and so on — [וכו'] "v'nasa ha'sa'ir alav [and the goat shall bear upon him]" — this is Esav — and so on — [וכו'] "es kol avonosaym [all their iniquities]" — the iniquities of the tam [simple one] — for it is stated: "and Yaakov is a tam man [v'Yaakov ish tam]." That is, as mentioned above — for in the matter of the aforementioned boldness there is a great, subtle, and supremely spiritual balance — for it is a very base trait — and encompasses all the sins — which are the aspect of boldness — to provoke the eyes of His glory, heaven forfend — as explained in the holy Zohar regarding the matter of [Psalms 51:6]: "and the evil in Your eyes I have done [v'hara b'einecha asisi]."

But all of this flows from the side of the Sitra Achra — from the husk of Esav — as it is written: "he'az ish rasha b'fanav [the wicked man is emboldened in his face]" [Proverbs 21:29] — and our Sages expounded: "this is Esav." And therefore even if a person has already stumbled, heaven forfend — it is impossible for him to return to holiness except through strengthening himself with great holy boldness against the boldness of the Sitra Achra — and not to be ashamed to return to Him, blessed be He — for this is the aspect of what we say at the beginning of the Vidui [confession]: "we are not brazen-faced," and so on — [וכו'] — that is, to clarify that the Vidui is not from boldness, heaven forfend — for it would be boldness if they were saying "we have not sinned." But since they confess and say "we have sinned" and repent of it — only that they nonetheless request forgiveness and pardon for the sins — and desire to draw near to Him, blessed be He — this is not from the boldness of the Sitra Achra, heaven forfend — rather from holy boldness — which is His blessed will. And Likutay Halachos has already elaborated greatly on these matters — see there. For because the Sitra Achra strengthens itself with very great boldness and in many modes — in the aspect of: "yored u'mesit — oleh u'mekateig [it descends and tempts — it ascends and accuses]," and so on — [וכו'] therefore it is impossible to draw near to holiness except through holy boldness — as explained in the teaching Chotam b'Soch Chotam mentioned above. But one must be very careful in this matter — for there is a great balance in this, as mentioned above.

And therefore on Yom Kippur atonement is made through the two male goats of the goats — specifically [davka] — "and both of them are equal in height," and so on — [וכו'] as our Sages of blessed memory taught. And yet: "one for Hashem and one for Azazel" — which is the aspect of the boldness of the Sitra Achra — and upon it all the sins of Israel are confessed — as it is stated: "and the goat shall carry upon him" — this is Esav — and so on — [וכו'] "all their iniquities" — the iniquities of the tam — as mentioned above. For Yaakov wishes most of all to walk in wholeness without cunning and deception — in the aspect of: "and Yaakov was a wholesome man [v'Yaakov ish tam]" — as Rashi explained there. But because Esav is a hairy man — who is extremely cunning — and wishes to trap a person through the force of his boldness, heaven forfend — therefore a person is sometimes compelled to go with him also in cunningness — and to prevail against him in holy boldness drawn from the side of holy wisdom — in the aspect of [Ecclesiastes 7:19]: "wisdom strengthens the wise [hachochmah ta'oz lachacham]," and so on. [וכו'] But since there is a great balance in this — and it is extremely difficult to distinguish between the two types of boldness — and to hold fast to the trait of holy boldness and to distance oneself completely from the aspect of the boldness of the Sitra Achra — which is the root of all the sins — therefore it was necessary to cast lots regarding this — in the aspect of [Proverbs 16:33]: "the lot is cast into the lap — but its every decision is from Hashem [b'cheik yotel es hagoral — u'mei'Hashem kol mishpato]." For one must pray greatly to G-d, blessed be He — to properly calibrate the balance in this — as also understood from the teaching Chotam b'Soch Chotam mentioned above. And the matter of the male goats and the lots mentioned above has already been explained in Likutay Halachos.

And therefore Yaakov our Patriarch — before his passing — when he was then engaged in the rectification of the Malchus d'Kedushah that was revealed through the twelve tribes — which is the secret of the "Sea of Shlomo [Yam shel Shlomo]" standing upon twelve oxen — and therefore they then said "Shema" and "Baruch Shem" — as understood in the teaching Bikarov, and so on — Siman 36. Therefore he began with rebuke — for through rebuke one rectifies the aspect of Malchus, as mentioned above and as explained within. And he rebuked them primarily about the blemish of the holy boldness — regarding the fact that they had not calibrated the balance precisely in this matter. And this [Genesis 49:3]: "Reuven — my firstborn are you — and so on — yeter se'es v'yeter oz [excelling in dignity and excelling in strength]" — the aspect of priesthood and kingship — which is the aspect of the supernal intellect and the lower intellect mentioned above — and since he was the firstborn of Yaakov — he would certainly have merited these. And [Yaakov] called the Malchus by the name oz — the aspect of the holy boldness mentioned above. But [Genesis 49:4]: "pachaz kamayim al tosar [impetuous as water — you shall not have preeminence]" and so on — [וכו'] — for he was jealous for his mother's honor, and so on — as our Sages of blessed memory taught — and it seemed to him that this was the aspect of holy boldness — but in truth he blemished in this.

And likewise [Genesis 49:5–7]: "Shimon and Levi are brothers — and so on — arur apam ki oz [cursed is their anger — for it is strong]," and so on — [וכו'] — that is, likewise as mentioned above. And through the aforementioned rebuke he raised the Malchus — which is the aspect of holy boldness — so that the Malchus d'Sitra Achra should have no grip in it. And then he began to bless Yehudah — who is the essential aspect of the Malchus d'Kedushah — for from him came David the Mashiach — and he too was almost caused to stumble in this matter, heaven forfend — in the episode of killing Tamar — but he was saved from this through the confession — and strengthened himself in holy boldness and confessed without shame — and after he said: "take her out to be burned [hotzi'uhah v'tisaref]" [Genesis 38:24] — he said: "she is more righteous than I [tzadkah mimeni]." [Genesis 38:26] As Rashi explained. And this [Genesis 49:9]: "he crouched — he lay down like a lion — and like a lioness — who shall rouse him? [kara ravazt ka'ari v'chi'lavi — mi yekimenu]" — for the holy boldness is encompassed together with humility and shame — for this is the aspect of kriyah [crouching/bowing] — as understood in the teaching Chotam b'Soch Chotam mentioned above — and as explained in Likutay Halachos. And likewise — for the nature of the boldness of the Sitra Achra is to prevail over everything — to lower their worth — even in that which does not affect its own interest — as brought. But the matter of the holy boldness is primarily to prevail over oneself — in the aspect of: "who is mighty? — one who subdues his evil inclination [eizahu gibor — hakoveish es yitzro]." [Avos 4:1] And its prevailing over others is only against those who wish to stand against it and to nullify one from one's service of G-d — and even in this our Sages of blessed memory taught: "do not be ashamed before those who mock — and yet do not quarrel with them." And sometimes one prevails over others — but not for one's own benefit — only for their benefit — and it is impossible to explain this so very much — and it is understood by one who is wise.

And this too is included within: "he crouched — he lay down like a lion — and like a lioness — who shall rouse him?" — for he rests in his place with great strength and great holy boldness — in such a way that nothing whatsoever will confuse him or move him from his place. Let us return to our matter — and therefore at Shabbos Minchah all the harsh judgments are sweetened — and all forms of boldness and impudence of the aspect of the "metzach ishah zonah [the forehead of a harlot woman]" [Jeremiah 3:3] — are nullified — through the revelation of the forehead of Divine Will [metzach haratzon] at Shabbos Minchah — as explained in Idra Nasso, folio 129 — and in Idra Ha'azinu, folio 293 — see there. And all of this is included within the heritage of Yaakov, as mentioned above — and as it is written [Psalms 89:18]: "for You are the glory of their strength [ki tiferes uzmo atah]."

And it is written [Psalms 96:6]: "strength and glory are in His sanctuary [oz v'tiferes b'mikdasho]." Tiferes is the aspect of Yaakov — as is well-known. And this is the aspect of [Psalms 46:8]: "Hashem of hosts is with us — a stronghold for us is the G-d of Yaakov, Selah [Hashem Tzeva'os imanu — misgav lanu Elokay Yaakov Selah]." And likewise [Psalms 114:7]: "what is with you, O sea, that you flee?" and so on — [וכו'] (the aspect of the wonders performed through the holy boldness of Israel — as explained within) "from before the G-d of Yaakov [milifney Elokay Yaakov]," and so on. [וכו'] And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — that is — for on Shabbos the illumination of the supernal intellect shines — which is the aspect of the supernal thought — through many garments and contractions — until it is clothed in the aspect of speech — which is likewise the aspect of the holiness of Shabbos — as explained in the Zohar, Bereishis, folio 32 mentioned above: "ta chazi kol inun amikhin stimim d'nafkin mi'go machshavah — v'lo natal lon lav — lo isgalyan ad d'millah m'galeh lon — man millah — heinu dibbur — v'ha'i dibbur ikri Shabbas [come and see — all those deep and hidden [things] that emerge from within thought — and the heart does not receive them — are not revealed until speech reveals them — what is 'word'? — that is speech — and this speech is called Shabbos]," and so on — [וכו'] — that is, as mentioned above. Also: "for the mouth of Hashem has spoken" alludes to charity — as mentioned above many times — for through charity and Chesed the Malchus is rectified, as mentioned above. Also: "for the mouth of Hashem has spoken" alludes to rebuke — which performs with this [the function of] greater charity and Chesed toward the poor in knowledge than one who gives his money to charity for the poor — in the aspect of [Psalms 41:2]: "fortunate is he who considers the poor person [ashray maskil el dal]" — maskil [understanding/enlightening] in its full sense — as he bestows upon him Chesed greater than one who gives money for charity to a poor person — as explained in Zohar Shemos, folio 129. Also — see in Zohar Balak, folio 201: "talas pumin ilin [these three mouths]" (that is, the mouth of the donkey, and the mouth of the earth, and the mouth of the well) "isbriyyu erev Shabbas bein hashmashos — b'sha'asah d'kadish yoma — salka peh d'memanan al kol she'ar pumin — u'man ihu — ha'i yoma d'istallak v'iskadash b'kula — ha'i d'iskri peh Hashem [were created on Erev Shabbas at twilight — when the day was sanctified — the mouth of the [appointed divine administrator] rose above all other mouths — and what is it? — that day which was elevated and sanctified in all — that which is called 'the mouth of Hashem']," and so on. [וכו'] And behold — the opening of the mouth of the donkey was to rebuke Bilaam — who is one aspect with Amalek — as explained in the Zohar — and who wished to uproot the nation that celebrates three festivals. For the essential rectification [of Malchus] comes through raising her through the rebuke and the revelation of Chesed to the light of the face that shines at the three festivals — which is the aspect of: "b'karna d'chamra [in the horn of the donkey]" — the aspect of [Genesis 49:14]: "Yissachar is a strong-boned donkey [Yissachar chamor garem]" — as explained within. And therefore Bilaam's own donkey — which itself had prevailed in the boldness of the Sitra Achra so greatly as to do what it did — and now — when [Bilaam] wished to prevail in his boldness and to blemish, heaven forfend, the Malchus d'Kedushah — whose essential revelation is upon Israel — therefore his own donkey opened her mouth and rebuked him — in the aspect of [Jeremiah 2:19]: "your wickedness shall chastise you — and your backslidings shall rebuke you [teyasrecha ra'asecha — u'meshuvosecha tochichacha]." For the donkey was from the side of the Sitra Achra — and even so she rebuked him — and so on — and he submitted and afterwards said with a full mouth [Numbers 22:38]: "I cannot transgress the mouth of Hashem [lo uchal la'avor es pi Hashem]" — as is well-known — for the mouth of Hashem rules over him. And regarding Korach, Dathan, and Aviram — who wished to prevail in their boldness against Moshe and he rebuked them and they did not accept [the rebuke] — it is stated: "and the earth opened its mouth," and so on. [וכו'] "The mouth of the well" is in holiness — "tachos peh Hashem [under the mouth of Hashem]" — as explained in the Zohar there — and the mouth of Hashem rules over everything, as mentioned above. And therefore [the passage] concluded: "for the mouth of Hashem has spoken." Also — "for the mouth of Hashem has spoken" alludes to rebuke — as Rashi explained at the beginning of Koheles: "divray Koheles [the words of Koheles]" — "wherever it says 'divray' it is only words of rebuke," and so on. [וכו']

And behold — it is known that Malchus — [the aspect of] lower wisdom — is called Adonai — and its rectification comes through Chesed — for this is the aspect of the fact that Avraham was the first to call G-d, blessed be He, by the Name Adonai — as our Sages taught — and as mentioned above — and it is explained within this very teaching that this Chesed is the aspect of: "el nehiru d'chochmesa [the luminous light of wisdom]," and so on. [וכו'] And this is the aspect of what is explained in the writings — in the secret of the Shabbos candle — that נֵר [ner] has the same gematria as אלף למד אדני [Alef-Lamed = El = 31] + [Adonai = 65] = 96 = Nun-Vav. Also — שַׁבָּת — אל אלף דלת נון יוד [El = 31, Aleph-Dalet-Nun-Yud = 65] = 96 = Shin-Beis-Tav. That is, as mentioned above — the rectification of Malchus through Chesed — for all of this is encompassed within the holiness of Shabbos, as mentioned above.

It is explained in the holy Zohar, Yisro, folio 88: "b'ha'i yoma kol dinin iskafyan v'lo mis'arin b'alma [on this day all the harsh judgments are subdued and do not awaken in the world]." And there likewise on folio 89: "u'v'leila d'Shabbata — and so on — d'izdavgas Matronisa l'Malka [and on the night of Shabbos — and so on — when the Matronisa [Shechinah] is united with the King]," and so on. [וכו'] And from this it is understood that the rectification explained within is thereby drawn as well — that is, the alafin within Binah are drawn to the Kallah — which is the aspect of Malchus — the aspect of Shabbas Malkesah — and through this all the harsh judgments are sweetened, as mentioned above — and she is the aspect of a kallah [bride] — as it is written [Tractate Shabbos 32a]: "Bo'i Challah [Come, O Bride]." And our Sages of blessed memory taught [Bereishis Rabbah, section 11]: "the Congregation of Israel shall be your mate." And therefore one must also awaken the joy of the heart — as explained in the holy Zohar regarding the great joy with which one must rejoice on Shabbos — especially at the entry of Shabbos — one must receive Shabbos with great joy. And this is the aspect of all the psalms recited at the entry of Shabbos — in which the matter of the joy with which one must rejoice in G-d, blessed be He, is greatly elaborated — and likewise in Mizmor Shir l'Yom HaShabbos: "for You have gladdened me, Hashem, through Your work," and so on. [וכו'] And the essential location of joy is in the heart. And through this one draws a great illumination from the aspect of Binah to the heart — which is the aspect of Shabbas haGadol [the Great Shabbos] — the supernal Shabbos — to the aspect of Malchus — which is the plain [lower] Shabbos — as explained in the holy Zohar and the Tikunim. And the aforementioned joy is drawn through the aspect of the legs — which are the aspects of Netzach and Hod — for this is the aspect of: "libo nasa es raglov [his heart carried his legs]" [Exodus 9:34] — as explained within — for this is the aspect of the dancing at a wedding.

Zohar Yisro 92 — three levels of Shabbos: "Shabbas ila'ah / d'yoma / d'leila — v'chulhu chad." "Klelah v'raza d'chol oraissa — Torah, Nevi'im, u'Chesuvim." Shabbos = all the measures and boundaries (tzimtzumim) through which one attains G-dliness. "Lada'as ki ani Hashem mekadishchem." "Matan secharah lo avida l'igluyay" = the supernal intellect of G-dliness cannot be revealed ("no eye has seen"). "Noda b'she'arim ba'lah" = to each according to what he measures in his heart. Shabbas = Shin-Beis-Tav / "yad v'shem tov": Shin = branches of the supernal intellect; Beis-Tav = Malchus = lower wisdom. Isaiah 56: "yad v'shem tov" = yad = supernal intellect (Hashem Echad, reshus hayachid height 10 width 4); shem tov = lower intellect = Malchus = "Shemo Echad" (Siman 4). "Bnat techilah siman yafeh l'vanim." The kavannos of "Mizmor l'David" at Shabbos entry — extensive citation of the Ari's kavannas for the three repetitions of "Havu laHashem." "Bo'i Challah" kavannos. "Mizmor Shir l'Yom haShabbas" kavannos. Not to elaborate on hidden things (v'ein iyunenu poh). Shabbos = Shlomo / "ain kesef nechshav" / Saturn on Shabbos morning: "Mizmor Shir l'Yom haShabbas" acrostic = Shlomo. Zohar Vayelech 284: "shir d'Kub'H amar / Shir haShirim asher liShlomo." On Shabbos silver is despised = nullification of lust for money = "soneh betza." Saturn rules at start of Shabbos day = dark melancholy/livelihood worry = circles of the Sitra Achra = "shatu ha'am vayilkatu b'shtusa." Nations wore black on Shabbos night (Zohar Ekev 272b). Israel = holy circles = tzimtzumim = "shvu ish tachtav." Joy on Shabbos raises all commandments / light of the face / three festivals: LM Tinyana 2: all commandments ascend from the grip of sadness on Shabbos. Zohar Terumah: "anpaha nehirin." "Ba'or penay melech chayyim." Greet one's teacher on Shabbos (Zohar Vayikra 265b). Shabbos = "techilah l'mikra'ay kodesh" = encompasses holiness of all three festivals. If they observe Shabbos = He gives them three regalim (Nissan/Sivan/Tishri). "Yom Tov nikarei Shabbas." Malchus = Dalet / four kingdoms of Sitra Achra / Amalek: Malchus = Dalet (Siman 29; Ari on "sadeh"). Desecrating Shabbos → four kingdoms draw from her = Amalek comprehends them all. "Almilai shamru Yisrael Shabbas rishonah — lo haya sholait bahem shum aku'm v'lashon" = "va'yetzei'u min ha'am" → "va'yavo Amalek." Two Shabbosim = Kub'H u'Shechintiha = Shabbas d'yoma + Shabbas d'leila (Tikunim intro, folio 2). "Lo charevah Yerushalayim ela al Shabbas." "Sha'og yish'ag al navayhu." Cut and separate the Malchus through Chesed ("zir'u lachem l'tzedakah v'kitzru l'fi chesed"). Rebuke = the essential instrument of rectifying Malchus: Rebuke reveals Chesed. Receive rebuke even in degradation. Judge the rebuker favorably. Nehemiah 13 cited: "v'ariv'ah et choray Yehudah" = rebuke by way of contention. "Zocherah li Elokai k'rov chasdecha." "B'hadi hutza laki karva." Tzadikim bear the pain of sinners' blemishes. "Es asher ye'ahav Hashem yochi'ach." Zohar Vayikra 286b on Moshe's rebuke. "Tovah tochacha megulah mei'ahavah mesuteres." Flame of Erev Shabbos = "ki azah k'maves ahavah — kashah kish'ol kin'ah — rish'fehah rish'fay eish shalheves Kah." Shabbos itself = rebuke / "vay avdah nefesh": Sitra Achra subdued → Torah's proclamation is heard. Thoughts of repentance on Shabbos. "Piha pasechah b'chochmah v'Toras chesed al leshona." Even the unlearned fears to lie on Shabbos. If the rebuke comes harshly → do not fall in sadness → "musar Shadai al timas" (Shabbos = Shadai). "Kol ahavah shein imah tochacha einah ahavah" (Bereishis Rabbah 54). "Kol rechimusa d'lo kashir amah kin'ah" (Zohar). "Ne'emanim pitz'ay ohev" = Moshe's rebuke in degradation. No person is responsible for his anguish. "Shabbas = Boshes" = feel shame before Shabbos. "Musar kilimasi eshma." Shofar blasts on Erev Shabbos. Holy boldness = the key to Torah, prayer, and rectifying Malchus: "V'hishbati ge'on azim." "Ki chedvas Hashem hu ma'uzkem" (Nehemiah 8:10). "Hoy ez kanimr." Lower wisdom = sakina → "sharpen the knife on Erev Shabbos" (SA 250). Voice corresponds to Malchus. Three-tier ascent: Neh"y = mochi'achim (Siman 22 = "rach'tzti es raglay" / "chashavti derachay v'ashivah raglai"); Chag"t = Chesed revealed through rebuke ("v'ani yisarti chizakti zero'osam"); Chab"d = "chochmas adam ta'ir panav." Washing face/hands/feet in hot water on Erev Shabbos. Yaakov's perfect rectification: "Heritage of Yaakov" = nahar from Eden = metzar → tzemer (gematria 340 each) = secret of the hairs = "u'she'ar reishei k'amar naki" (Daniel 7:9). Chalak = "ki chelek Hashem amo" = gematria of Havayah-Ehyeh, Havayah-Adonai. Yaakov = both Yaakov and Yisrael (lower and upper intellect). The two goat-kids = holy boldness → blessings → "yityan oz l'malko." The clever argument with Rivkah about deception. Shari lehu l'tzadikaya lisguyay b'rama'usa im rama'ay (Zohar). "V'Yaakov ish tam." Yom Kippur = two goat-kids = balance between holy boldness and Sitra Achra's boldness = "b'cheik yotel es hagoral u'mei'Hashem kol mishpato." Lot-drawing for the goats. Yaakov's final blessing / rebuke of Reuven, Shimon, Levi / Yehudah: "Yam shel Shlomo" on twelve oxen = twelve tribes. Yaakov began with rebuke = rectifying Malchus. Reuven: "yeter se'es v'yeter oz" = priesthood + kingship = upper + lower intellect; "pachaz kamayim al tosar." Shimon and Levi: "arur apam ki oz." Then Yehudah: almost stumbled with Tamar; confession = holy boldness without shame; "kara ravatz ka'ari v'chi'lavi." Holy boldness = always includes humility and shame = "kriyah" = Siman 22. Shabbos Minchah: "metzach haratzon" sweetens all harsh judgments (Idra Nasso 129, Idra Ha'azinu 293). Isaiah 58 / "ki pi Hashem diber" final synthesis: "Feet" = Malchus being raised; protect from circles/revolutions of Sitra Achra. "Affairs" = no weekday speech; dibbur = Malchus peh = "son'ay betza" (Tikkun 70:122). "Delight in Hashem" = supernal intellect = Atika = Eden (Zohar Va'eschanan 266b). "Heights of earth" = ascent of Malchus. "Heritage of Yaakov" = nahar from Eden. "Ki pi Hashem diber" = (1) supernal thought clothed in speech = Shabbos (Zohar Bereishis 32); (2) charity = Chesed rectifies Malchus; (3) rebuke = "ashray maskil el dal" (Zohar Shemos 129); (4) three mouths created Erev Shabbos (Zohar Balak 201); (5) "divray" = words of rebuke (Rashi on Koheles). Ner = gematria of El-Adonai. Shabbas = gematria of El-Aleph-Dalet-Nun-Yud.

Siman 32 — סימן לב Adonai Sefasai Tiftach — "O Lord, open my lips…" [Psalms 51:17] [Likutay Moharan I, Siman 32] It is explained in the holy Zohar, Yisro, folio 88: "b'ha'i yoma kol dinin iskafyan v'lo mis'arin b'alma [on this day all the harsh judgments are subdued and do not awaken in the world]." And there likewise on folio 89: "u'v'leila d'Shabbata — and so on — d'izdavgas Matronisa l'Malka [and on the night of Shabbos — and so on — when the Matronisa [Shechinah] is united with the King]," and so on. [וכו'] And from this it is understood that the rectification explained within is thereby drawn as well — that is, the alafin within Binah are drawn to the Kallah — which is the aspect of Malchus — the aspect of Shabbas Malkesah — and through this all the harsh judgments are sweetened, as mentioned above — and she is the aspect of a kallah [bride] — as it is written [Tractate Shabbos 32a]: "Bo'i Challah [Come, O Bride]." And our Sages of blessed memory taught [Bereishis Rabbah, section 11]: "the Congregation of Israel shall be your mate." And therefore one must also awaken the joy of the heart — as explained in the holy Zohar regarding the great joy with which one must rejoice on Shabbos — especially at the entry of Shabbos — one must receive Shabbos with great joy. And this is the aspect of all the psalms recited at the entry of Shabbos — in which the matter of the joy with which one must rejoice in G-d, blessed be He, is greatly elaborated — and likewise in Mizmor Shir l'Yom HaShabbos: "for You have gladdened me, Hashem, through Your work," and so on. [וכו'] And the essential location of joy is in the heart. And through this one draws a great illumination from the aspect of Binah to the heart — which is the aspect of Shabbas haGadol [the Great Shabbos] — the supernal Shabbos — to the aspect of Malchus — which is the plain [lower] Shabbos — as explained in the holy Zohar and the Tikunim. And the aforementioned joy is drawn through the aspect of the legs — which are the aspects of Netzach and Hod — for this is the aspect of: "libo nasa es raglov [his heart carried his legs]" [Exodus 9:34] — as explained within — for this is the aspect of the dancing at a wedding.

And this is the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your feet]" — as explained above here in Siman 10 in the name of Sefer Or Yisrael — that from this there is support to dance with the joy of Shabbos. And there are likewise the supernal Netzach and Hod — which are the aspect of lips — as explained within — and this is the aspect of: "v'daber davar [and speaking words]" — stated regarding Shabbos — and as explained within. And this is the secret of the dances at the wedding of Leah — when they would sing: "hah le'ah [this is Leah]," and so on — [וכו'] and it has already been explained above — what is brought in the writings — in the kavannos of the Ari z"l, folio 48 — that the marriage of Yaakov to Leah was at the entry of Shabbos — and the sign for the matter is: מִשְׁתֶּה [mishteh — banquet] has the same gematria as שַׁבָּת גָּדוֹל [Shabbas Gadol] — and so on — [וכו'] and Shabbas Gadol is the aspect of Binah — as explained in Tikkun 19, folio 40: "(Shabbas Gadol — Binah — Shabbas Katan — Malchus)" — and she is the aspect of Leah — the hidden world [alma d'iskasiyan] — as explained within. And see in the kavannos and customs of the Ari z"l, folio 48 mentioned above.

Shabbos is the aspect of peace — as explained in the holy Zohar [Korach, folio 176b]. Also, Shabbos is the aspect of love — the aspect of: "menuchas ahavah v'nedavah [a rest of love and generosity]" — and as it is written: "v'Shabbas kodshecha b'ahavah u'veratzon hinchalstanu [and Your holy Shabbos with love and will You gave us as an inheritance]." Also, Shabbos is the aspect of Da'as [Knowledge] — as it is written: "lada'as ki ani Hashem mekadishchem [to know that I am Hashem Who sanctifies you]." And through the holiness of Shabbos one merits to know with complete knowledge that the whole earth is full of His glory — and there is no place void of Him whatsoever. For in truth — in all the six days of action — it was stated of each of them: "that it was good [ki tov]" — and it is stated: "and G-d saw all that He had made — and behold it was very good [hineh tov me'od]" [Genesis 1:31] — and our Sages expounded: "me'od — this is the angel of death," and so on. [וכו'] For even within the side of death — which are the aspects of truly evil days — there are holy sparks from the aspect of the letters of the Torah that are clothed within them — which are the aspect of tov [good] — for this is the aspect of: "tet b'chisufay shtayim — pat b'Afrikah shtayim [tet on the shoulder — two; pat in Africa — two]" — as explained within — and as it is written [Nehemiah 9:6]: "and You give life to all of them [v'atah mechayyeh es kulam]." Except that there the garments are very numerous — and the letters are very concealed and contracted — and are unable to receive light from above — therefore one must draw upon them the illumination of the holiness of Shabbos — in the aspect of: "zachrehu mei'echad b'Shabbas [remember it from the first day of the week for Shabbos]." For Shabbos is the aspect of the breaking and nullification of the evil completely — and then the power of the evil inclination is subdued — as explained in the holy Zohar and as mentioned above many times. And through subduing one's evil inclination — that is, the evil days and the evil traits — through this the evil is completely confused against the good days within them — and then the letters emerge prominently and combine and shine even more — as all of this is explained within. And therefore also the illumination of the truly righteous — who subdues his evil inclination — until he resembles an angel of Hashem of hosts — as explained within — and through this he is always in the aspect of the holiness of Shabbos — as explained in the holy Zohar — yet even so on Shabbos his illumination increases even more — and one is obligated to greet his face then — as explained in the holy Zohar. For even his love — that is in the traits — which is the aspect of his love for G-d, blessed be He, in all the weekdays — is for us likewise the aspect of the love in Da'as [ahavah she'b'da'as] — which is above the days and the traits — for this is the aspect of the holiness of Shabbos — the aspect of: "u'virkasecha mikol hayamim v'kiddashtanu mikol hazmanim [and You have blessed it above all the days and sanctified it above all the times]." But even so — on Shabbos itself the illumination certainly increases even more — for then is the time of the revelation of the Torah that is hidden and stored away — and the light of the Tzadikim who are hidden and stored away — which is the aspect of the Or haGanuz [the Hidden Light] stored away for the World to Come — which shines every Shabbos — as our Sages of blessed memory taught. For Shabbos is a foretaste of the World to Come — when the love that is in Da'as will be revealed.

And this is the aspect of what our Sages of blessed memory taught: "that Shabbos was given in privacy — and its reward is not made known to be revealed" — for it is the aspect of the Or haGanuz, as mentioned above. And therefore our Sages of blessed memory taught: "one who guards the Shabbos, and so on — even one who worshipped idolatry as in the generation of Enosh — he is forgiven." For when one truly connects oneself to the holiness of Shabbos — through this one can ascend from all the evil days — which are the aspects of all the evil traits — and cleave to G-d, blessed be He, even from there — and return in complete repentance — as understood within. And therefore the essential time for the reading of the Torah in its perfection is on Shabbos — for then the letters of the Torah emerge prominently and combine and receive great light from above — and therefore then is the essential time when one must assemble congregations and expound in words of Torah — as our Sages of blessed memory taught — and as mentioned above many times. For the holy Shabbos is the aspect of the truly great teacher [HaRav ha'emes] who resembles an angel of Hashem of hosts (that is, who subdues his evil inclination, and so on — as explained within) — of whom it is stated [Malachi 2:7]: "for the lips of a priest shall guard knowledge — and Torah shall they seek from his mouth [ki sifsey kohen yishmoru da'as — v'Torah yevakshu mipihu]." And therefore then is the essential time propitious to receive Torah from the mouth of the truly great teacher — and therefore our Sages of blessed memory taught of Rabbi Yehudah bar Ilai — that he would bathe in hot water on Erev Shabbos, and so on — and he resembled an angel of Hashem of hosts. And then is the essential time to innovate true Torah novellae — (as explained in the holy Zohar) — because then is the time of the revelation of the Torah that is hidden and stored away — and the revelation of the hidden and stored Tzadikim, as mentioned above. And through the holiness of Shabbos one merits to bind one's heart to one's knowledge — so that one's heart shall be in one's possession — until through this the traits in the heart also receive the light of the love in Da'as — and this is the aspect of: "v'taher libenu l'avdecha be'emes — v'hanchilenu Hashem Elokeinu b'ahavah u'veratzon Shabbas kodshecha [and purify our heart to serve You in truth — and grant us, Hashem our G-d, with love and will, Your holy Shabbos as an inheritance]," and so on. [וכו'] And through this each and every person of Israel sees and attains the Or haGanuz [the Hidden Light] according to his own aspect — as explained within. And this is the aspect of the holy illumination that reaches each and every person of Israel on Shabbos according to his own aspect — and this illumination is from the aspect of the sparkling of the Or haGanuz that sparkles on Shabbos for each and every person of Israel — which is the aspect of a foretaste of the World to Come, as mentioned above.

And this is the aspect of: "Mizmor Shir l'Yom HaShabbos" — which the first Adam recited after the transgression — and when the power of repentance became known to him — and Shabbos came and protected him — as our Sages of blessed memory taught — then he opened and said: "Mizmor Shir l'Yom HaShabbos — it is good to give thanks to Hashem" — and our Sages expounded: it is [from] the language of vidui [confession] — for one must certainly confess greatly with great regret and with a very broken heart — in order to subdue one's evil inclination — and to nullify the aspects of the evil days that rest and conceal themselves over the good days within them — and this: "and to sing praises to Your Name, Most High" — that is, the aspect of: "zachyyin l'mishma kalin mil'eila [who merit to hear voices from above]" — as explained within. For then the good days receive great light from above — that is, that some sparkling from the aspect of the love in Da'as shines upon them — for this is the aspect of: "and to sing praises to Your Name, Most High" — for there are aspects and levels that are above the aspects of the days and traits — in which the evil has no dominion whatsoever — and there it is stated: "evil shall not sojourn with You — and also darkness does not darken before You [lo yagurcha ra — v'gam choshech lo yachshich mimecha]" [Psalms 5:5; 139:12] — and from this flows even below — that a person — in whatever state he is — and even though his traits are not in their perfection — nonetheless the blemish does not reach the Da'as so deeply — and therefore he knows in his knowledge something of G-dliness and that the whole earth is full of His glory. And he knows in the knowledge of the Torah.

Except that the essential [requirement] is that his heart should be in his possession — that he should bind all the traits of his heart to this knowledge and this Da'as — as greatly elaborated upon in Likutay Halachos. And this: "to declare Your kindness in the morning — and Your faithfulness in the nights" — for even in the night and darkness one must believe greatly that there too there is the vitality of His blessed G-dliness — and the letters of the holy Torah clothed within them — with His love and Chesed — for this is the aspect of [Psalms 56:5]: "in G-d I praise His word — in G-d I praise a word [b'Hashem ahallel davar — b'Elokim ahallel davar]." And this: "for You have gladdened me, Hashem, through Your work — in the works of Your hands I shall shout for joy" — that is, likewise as mentioned above — to receive everything with joy and love — and not to be divided in one's traits — for this is the aspect of: "and there was evening and there was morning — one day [vayehi erev vayehi voker — yom echad]" [Genesis 1:5] — for this is the aspect of: "for You have gladdened me," and so on — [וכו'] "I shall shout for joy" — and as explained in the holy Zohar: "simchah b'tzafra — v'rinnah b'ramsha [joy in the morning — and joyful song in the evening]" — that is, as mentioned above. And this: "how great are Your works, Hashem" — that is, the aspect of the traits in action — clothed within them is His blessed love — which in general are the aspects of the six days — as is well-known — but: "how very deep are Your thoughts" — that is, the aspect of love in Da'as — which is above the days and the traits — for this is the aspect of the holiness of Shabbos — which is the aspect of the World of Thought.

And because there the evil days have no dominion or impact whatsoever — therefore specifically through the sparkling of the light of the love in Da'as — the evil days are completely nullified — and one can cleave even from there to G-d, blessed be He — and return in repentance, as mentioned above. And this: "how very deep are Your thoughts" — "me'od" is the aspect of the side of death, as mentioned above — for specifically through the aspect of the depth of thought — which is the aspect of the love in Da'as — one can ascend even from within the very side of death — heaven forfend — and return to G-d, blessed be He — and cleave to the knowledge and the holy intellect — which is the aspect of: "mekor chayyim seichel ba'alav [a source of life — the intellect of its owner]" [Proverbs 16:22] — the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]" — stated regarding Shabbos. And this: "a boorish man does not know," and so on — [וכו'] "when the wicked spring up like grass," and so on — [וכו'] — that is, the aspect of the strengthening of the evil days mentioned above. "To destroy them forever — but You are exalted forever, Hashem — for behold, Your enemies, Hashem — for behold, Your enemies shall perish — all the workers of iniquity shall be scattered" — the aspect of the nullification of the evil. "And You shall raise my horn like the wild ox" — the aspect of the letters emerging prominently — combining and receiving great light from above. And likewise the entire psalm revolves in this manner. And this is what is explained in the writings: "מ'זמור ש'יר ל'יום ה'שבת [Mizmor Shir l'Yom HaShabbos]" — the initial letters spell מֹשֶׁה [Moshe] — for Moshe and the other great Tzadikim descend on every Erev Shabbos at the entry of Shabbos — to raise the souls that have fallen into the depths of the husks, heaven forfend — that is, as mentioned above. For Moshe is the aspect of emes [truth]. And also the holiness of Shabbos is the aspect of: "yismach Moshe b'matan chelko [Moshe rejoices in the gift of his portion]" — and he is the aspect of the hidden Tzadik — of whom it is stated: "vatere oso ki tov hu [and she saw him that he was good]" — "lignoz [to hide him]" — for this is the aspect of: "vatitzpenhu [and she hid him]" and so on — [וכו'] — and our Sages expounded: that the whole house was filled with light — for this is the aspect of the love in Da'as — for Moshe Rabbeinu, peace be upon him, is the aspect of Da'as — as is well-known — and through this hidden light that sparkles on Shabbos — through this specifically one can raise all the fallen souls, as mentioned above. And therefore: "מ'זמור ש'יר ל'יום ה'שבת" — the initial letters likewise spell שְׁלֹמֹה [Shlomo] — which is the aspect of: "the King whose peace is His" — for through this one merits the aspect of great peace — that all opposites shall join together — as explained within.

And this: "if you return from Shabbos your foot" — for during the weekdays the evil days have dominion to draw sustenance from the good days — which are the aspect of the letters of the Torah — in the aspect of: "her legs descend to death." But on Shabbos the holy legs ascend from them — in the aspect of the letters emerging prominently, as mentioned above.

"From pursuing your affairs on My holy day" — for the essential desire is in the heart — which is the source of all the traits and days in which there is a grip of the evil days — but on Shabbos he withholds himself from pursuing his affairs — and engages only in the affairs of Heaven — so that he should bind his heart to the holy Da'as that sparkles on Shabbos — in the aspect of: "who is the person who desires life [mi ha'ish hachafetz chayyim]" [Psalms 34:13] — as explained within. "And you shall call the Shabbos a delight" — for when one's heart is not in one's possession and one does not bind the heart to Da'as — then he is a fool — in the aspect of: "a fool does not desire understanding — only the uncovering of his heart [lo yachphotz chesil b'sevunah — ki im b'hisgalot libo]" [Proverbs 18:2] — and then he is far from sacred delight and honor — as it is written [Proverbs 19:10]: "delight is not fitting for a fool." And there [Proverbs 26:1]: "honor is not fitting for a fool." But in the holiness of Shabbos then is the time of delight and honor — in the aspect of: "the holy one of Hashem, honored" — the aspect of: "the wise shall inherit honor [kavod chachamim yinchalu]." And our Sages expounded: "kabdayhu b'chevush nakiyah [honor it with a clean garment]" — for since then the evil days are nullified — which are the aspects of dark and black garments — which conceal themselves over the good days — and the good days are the aspects of shining garments — holy garments in which His blessed love and G-dliness are clothed — as explained within — therefore on Shabbos one must change one's garments. And this: "and honor it — from pursuing your own ways" — that he should not walk in his own ways — and after the willfulness of his heart, heaven forfend — in the aspect of [Ecclesiastes 11:9]: "and walk in the ways of your heart [v'halech b'darchay libecha]" — for this is the aspect of: "ivelesah adam tesalef darko [the foolishness of a person distorts his way]" [Proverbs 19:3] — rather he should fulfill: "in all your ways know Him [b'chol derachecha da'ayhu]" [Proverbs 3:6] — that he should bind his heart to his Da'as [knowledge of G-d] — so that through this he will be able to find G-d, blessed be He, in every place — even in material matters — and cleave to Him even from there — in such a manner that all his deeds shall be for the sake of Heaven — as our Sages of blessed memory taught — and this is the essential honor of G-d, blessed be He — in the aspect of: "the whole earth is full of His glory." And this: "from pursuing your affairs — and speaking words" — that he should not speak any word of his own affairs — only the affairs of Heaven — so that through this he should build the letters of the Torah and combine them for good — for this is the aspect of [Psalms 103:20]: "osay devaro lishmo'a b'kol devaro [who do His word — to hearken to the voice of His word]" — "d'avdin l'ha'i dibbur [who make this speech]" — as explained within. And this is the aspect of: "Vayakhel Moshe," and so on — "eileh hadevarim asher tzivah Hashem la'asos osam [these are the matters that Hashem commanded — to do them]." [Exodus 35:1] That is — the aspect of "osay devaro" mentioned above. (And there is yet more to explain in this — and it is understood of itself.) And this is the aspect of: "from pursuing your affairs — and speaking words" — that also from all the matters of his affairs shall be built and made letters of Torah — through the fact that the letters emerge prominently and combine through the illumination of the holiness of Shabbos — except that on Shabbos one must also withhold from even this — not to speak any word — only of the affairs of Heaven in truth — and even the petition of personal needs is forbidden — as our Sages expounded.

And this: "then you will delight in Hashem" — our Sages expounded in the holy Zohar: "da Atika [this is the Ancient One]." For he merits the revelation of the hidden Torah — which is the aspect of "oraissa d'Atika [the Torah of the Ancient One]" — which is the aspect of the revelation of the light of the love in Da'as — for this is the aspect of: "v'Atika Kadisha galei r'usa dilei [and the Holy Ancient One reveals His will]" — that is, the aspect of love and will. And this is what our Sages expounded: "one who delights in the Shabbos is given all the desires of his heart — as it is stated: 'v'hisanag al Hashem — v'yiten lecha mishalos libecha [and delight in Hashem — and He will give you the desires of your heart]'" [Psalms 37:4] — for since he merits to receive the light of the love in Da'as — then all the traits of his heart are pure and holy — and the evil has no grip on them — therefore the desires of his heart are given to him. And this likewise is the aspect of: "and they shall delight in the abundance of peace [v'hisangeu al rov shalom]" — for through this great peace is revealed in the world — as explained within. And this: "and I will cause you to ride upon the heights of the earth" — and the Zohar expounded: "da Chakla Tupichin Kadishin [this is the Holy Apple Orchard]" — which alludes to the ascent of Malchus corresponding to Neh"y, Chag"t, and Chab"d. That is — for the heart is likewise the aspect of Malchus — as is well-known — and one must ascend from level to level until one binds the heart to Da'as. And this is what our Sages expounded: that one is saved from the subjugation of kingdoms — that is, one is saved from the grip of the evil days — the evil traits — which are the aspects of the Malchus d'Sitra Achra — in the aspect of: "melech zaken u'chesil [the old and foolish king]" [Ecclesiastes 4:13] — the aspect of: "a fool does not desire understanding" — as mentioned above.

"And I will feed you with the heritage of Yaakov your father" — "da Ze'ir Anpin [this is Ze'ir Anpin]" — which encompasses the six directions [vav ketzavos] — which are the total of the aspects of the good days — which are the good traits — which are the total of the Torah — which is the aspect of Ze'ir Anpin — as is well-known. And our Sages expounded: that one merits an inheritance without limits — for when the evil days conceal themselves over the good days — then even the good days are unable to receive light from above — but when one merits the revelation of the good days — then the good days receive great light from above — that is, the light of the love in Da'as flows upon them — which is the aspect of the inheritance without limits — for it is above time and the traits — and is not clothed in any garment whatsoever — that is — he merits such a great level that the love in his traits — which is the aspect of Ze'ir Anpin — shall be the aspect of the love in Da'as — the aspect of above time — the aspect of an inheritance without limits compared to other levels — as explained within. And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — that is, the aspect of the perfection of sacred speech — drawn on Shabbos — in the aspect of: "osay devaro l'shmo'a b'kol devaro" — "d'avdin l'ha'i dibbur" — "zachyyin l'mishma kalin mil'eila" — as explained within and as mentioned above. Also — for this is the aspect of: "ki sifsey kohen yishmoru da'as [for the lips of a priest shall guard knowledge]" — for through the truly great teacher the aspect of the love in Da'as is revealed, and so on — and certainly more so through the aspect of the speech of G-d Himself — the aspect of: "for the mouth of Hashem has spoken" — which is the aspect of the holiness of Shabbos — as mentioned above in the name of the holy Zohar — the light of the love in Da'as is certainly revealed — in the aspect of: "ki Hashem yiten chochmah — mipiv da'as u'sevunah [for Hashem gives wisdom — from His mouth: knowledge and understanding]." [Proverbs 2:6]

✦ Translator's Summary — Siman 27

Shabbos is the aspect of: "tzadik moshel [the righteous one rules]" [II Samuel 23:3] — the aspect of: "v'Yosef hu haShalit [and Yosef — he is the ruler]." [Genesis 42:6] For Yosef the Tzadik is the aspect of Shabbos — as explained in the holy Zohar — especially in Zohar Chadash. And he is the aspect of the root of the souls of Israel — in the aspect of: "ki vo shavas vayinafash [for in it He rested and was refreshed]." [Exodus 31:17] For Shabbos is the World of Souls — as explained in the holy Zohar — and therefore on Shabbos one merits an extra soul [neshamah yeseirah]. And just as the essential rule of the Tzadik is to illuminate and awaken the hearts of Israel to the service of G-d — as explained within — so too through the holiness of Shabbos the heart of each and every person of Israel is awakened to G-d, blessed be He — as it is written: "however, My Shabbosim you shall observe — for it is a sign between Me and between you throughout your generations — to know that I am Hashem Who sanctifies you." [Exodus 31:13] And just as the Tzadik is the aspect of "mala'fum [the mouth is full]" — the aspect of: "maleh fum [the mouth is filled]" — because his mouth and the vessels of his speech — which are the vessels of the abundance — are perfect and in their fullness — so too Shabbos is the aspect of the perfection of speech — the aspect of: "v'daber davar [and speaking words]" — stated regarding Shabbos — and as mentioned above in the name of the holy Zohar — and from Shabbos all abundance is drawn — as is well-known — and it is the source of blessing — the aspect of: "vayevarech eschem ka'asher diber [and He will bless you as He has spoken]" [Deuteronomy 1:11] — as explained within. And our Sages of blessed memory taught: "Shabbos is equal in weight to the entire Torah and all the commandments." And just as through the receiving of the Torah all of Israel merited the aspect of: "tzadik moshel" — the aspect of: "Yisrael b'asher mimshelos [Israel — in which is His dominion]" [Psalms 114:2] — because the letters of the Torah are the clothing of His blessed will — and now that the Torah has been entrusted to our hands — through this His blessed will is also entrusted to our hands — so that His will shall be as our will — as explained within — so too through the holiness of Shabbos — which is equal in weight to the entire Torah — and of which it is said: "b'ahavah u'veratzon hinchalstanu [with love and will You gave us as an inheritance]" — through this the blessed will of G-d is entrusted to our hands, as it were. And therefore our Sages of blessed memory taught: "one who delights in the Shabbos is given all the desires of his heart" — for this is the aspect of: "harchev picha va'amale'ayhu [open your mouth wide and I shall fill it]" [Psalms 81:11] — the aspect of: "yimaleh Hashem kol mishalosecha [may Hashem fulfill all your requests]." [Psalms 20:6] And just as each and every person of Israel has a share in the holy Torah — and in each person there is a point from the totality of the Torah that is not in his fellow — as explained within — so too each and every person of Israel has a share and a point in the holiness of Shabbos according to his own aspect — as explained in the holy Zohar [Vayikra, folio 242]: "man d'ihu chasid — yahvin lei nefesh yeseirah mi'vechinah d'Chesed [one who is of the aspect of lovingkindness — they give him an extra soul from the aspect of Chesed]." And likewise one who is of the aspect of Gevurah or of the other holy traits — is given an extra soul according to his trait. And in this there are levels without end — for every trait and Sefirah encompasses all the holy traits — the aspect of: "Chesed sheb'Chesed — Gevurah sheb'Chesed [lovingkindness within lovingkindness — power within lovingkindness]" and so on — [וכו'] and: "Chesed shebiGevurah [lovingkindness within power]" and so on — [וכו'] as explained in all of this among the Kabbalists — and each person according to his own aspect receives the aspect of extra soul from the holy Shabbos — which is the totality of holiness — in the aspect of [Leviticus 21:8]: "ki kodesh hu [for it is holy]." And therefore even for one single person of Israel — and even the least among Israel — the Shabbos is desecrated [to save his life] — as also explained in Zohar Chadash, near its end.

Zohar Yisro 88–89: "B'ha'i yoma kol dinin iskafyan v'lo mis'arin b'alma." "U'v'leila d'Shabbata — d'izdavgas Matronisa l'Malka." The alafin of Binah are drawn to the Kallah = Malchus = Shabbas Malkesah → all harsh judgments sweetened. "Bo'i Challah" (Shabbos 32a). "Keneses Yisrael yihyeh ben zugach" (Bereishis Rabbah 11). Joy awakens Binah-to-heart illumination: Must receive Shabbos with great joy. Psalms of the entry of Shabbos = all about rejoicing in G-d. "Ki simachtani Hashem b'fo'olecha." Joy is in the heart. Joy draws from Binah = Shabbas haGadol (supernal Shabbos) to Malchus (plain Shabbos) — Zohar + Tikunim. Joy drawn through the legs = Netzach and Hod = "libo nasa es raglov" = dancing at a wedding. "Im tashiv miShabbos raglecha" = dancing at Shabbos / singing at Leah's wedding: Siman 10 (Sefer Or Yisrael): support to dance with the joy of Shabbos. Supernal Netzach-Hod = lips = "v'daber davar." Dancing at Leah's wedding = "hah le'ah." Ari z"l kavannos, folio 48: Yaakov's marriage to Leah = entry of Shabbos. Mishteh = gematria of Shabbas Gadol. Shabbas Gadol = Binah (Tikkun 19 folio 40). Leah = alma d'iskasiyan = the hidden world. Siman 33 — סימן לג Mi Ha'Ish HaChafetz Chayyim — "Who is the person who desires life…" [Psalms 34:13] [Likutay Moharan I, Siman 33] Shabbos is the aspect of peace — as explained in the holy Zohar [Korach, folio 176b]. Also, Shabbos is the aspect of love — the aspect of: "menuchas ahavah v'nedavah [a rest of love and generosity]" — and as it is written: "v'Shabbas kodshecha b'ahavah u'veratzon hinchalstanu [and Your holy Shabbos with love and will You gave us as an inheritance]." Also, Shabbos is the aspect of Da'as [Knowledge] — as it is written: "lada'as ki ani Hashem mekadishchem [to know that I am Hashem Who sanctifies you]." And through the holiness of Shabbos one merits to know with complete knowledge that the whole earth is full of His glory — and there is no place void of Him whatsoever. For in truth — in all the six days of action — it was stated of each of them: "that it was good [ki tov]" — and it is stated: "and G-d saw all that He had made — and behold it was very good [hineh tov me'od]" [Genesis 1:31] — and our Sages expounded: "me'od — this is the angel of death," and so on. [וכו'] For even within the side of death — which are the aspects of truly evil days — there are holy sparks from the aspect of the letters of the Torah that are clothed within them — which are the aspect of tov [good] — for this is the aspect of: "tet b'chisufay shtayim — pat b'Afrikah shtayim [tet on the shoulder — two; pat in Africa — two]" — as explained within — and as it is written [Nehemiah 9:6]: "and You give life to all of them [v'atah mechayyeh es kulam]." Except that there the garments are very numerous — and the letters are very concealed and contracted — and are unable to receive light from above — therefore one must draw upon them the illumination of the holiness of Shabbos — in the aspect of: "zachrehu mei'echad b'Shabbas [remember it from the first day of the week for Shabbos]." For Shabbos is the aspect of the breaking and nullification of the evil completely — and then the power of the evil inclination is subdued — as explained in the holy Zohar and as mentioned above many times. And through subduing one's evil inclination — that is, the evil days and the evil traits — through this the evil is completely confused against the good days within them — and then the letters emerge prominently and combine and shine even more — as all of this is explained within. And therefore also the illumination of the truly righteous — who subdues his evil inclination — until he resembles an angel of Hashem of hosts — as explained within — and through this he is always in the aspect of the holiness of Shabbos — as explained in the holy Zohar — yet even so on Shabbos his illumination increases even more — and one is obligated to greet his face then — as explained in the holy Zohar.

For even his love — that is in the traits — which is the aspect of his love for G-d, blessed be He, in all the weekdays — is for us likewise the aspect of the love in Da'as [ahavah she'b'da'as] — which is above the days and the traits — for this is the aspect of the holiness of Shabbos — the aspect of: "u'virkasecha mikol hayamim v'kiddashtanu mikol hazmanim [and You have blessed it above all the days and sanctified it above all the times]." But even so — on Shabbos itself the illumination certainly increases even more — for then is the time of the revelation of the Torah that is hidden and stored away — and the light of the Tzadikim who are hidden and stored away — which is the aspect of the Or haGanuz [the Hidden Light] stored away for the World to Come — which shines every Shabbos — as our Sages of blessed memory taught. For Shabbos is a foretaste of the World to Come — when the love that is in Da'as will be revealed. And this is the aspect of what our Sages of blessed memory taught: "that Shabbos was given in privacy — and its reward is not made known to be revealed" — for it is the aspect of the Or haGanuz, as mentioned above. And therefore our Sages of blessed memory taught: "one who guards the Shabbos, and so on — even one who worshipped idolatry as in the generation of Enosh — he is forgiven." For when one truly connects oneself to the holiness of Shabbos — through this one can ascend from all the evil days — which are the aspects of all the evil traits — and cleave to G-d, blessed be He, even from there — and return in complete repentance — as understood within. And therefore the essential time for the reading of the Torah in its perfection is on Shabbos — for then the letters of the Torah emerge prominently and combine and receive great light from above — and therefore then is the essential time when one must assemble congregations and expound in words of Torah — as our Sages of blessed memory taught — and as mentioned above many times. For the holy Shabbos is the aspect of the truly great teacher [HaRav ha'emes] who resembles an angel of Hashem of hosts (that is, who subdues his evil inclination, and so on — as explained within) — of whom it is stated [Malachi 2:7]: "for the lips of a priest shall guard knowledge — and Torah shall they seek from his mouth [ki sifsey kohen yishmoru da'as — v'Torah yevakshu mipihu]." And therefore then is the essential time propitious to receive Torah from the mouth of the truly great teacher — and therefore our Sages of blessed memory taught of Rabbi Yehudah bar Ilai — that he would bathe in hot water on Erev Shabbos, and so on — and he resembled an angel of Hashem of hosts. And then is the essential time to innovate true Torah novellae — (as explained in the holy Zohar) — because then is the time of the revelation of the Torah that is hidden and stored away — and the revelation of the hidden and stored Tzadikim, as mentioned above.

And through the holiness of Shabbos one merits to bind one's heart to one's knowledge — so that one's heart shall be in one's possession — until through this the traits in the heart also receive the light of the love in Da'as — and this is the aspect of: "v'taher libenu l'avdecha be'emes — v'hanchilenu Hashem Elokeinu b'ahavah u'veratzon Shabbas kodshecha [and purify our heart to serve You in truth — and grant us, Hashem our G-d, with love and will, Your holy Shabbos as an inheritance]," and so on.

[וכו'] And through this each and every person of Israel sees and attains the Or haGanuz [the Hidden Light] according to his own aspect — as explained within. And this is the aspect of the holy illumination that reaches each and every person of Israel on Shabbos according to his own aspect — and this illumination is from the aspect of the sparkling of the Or haGanuz that sparkles on Shabbos for each and every person of Israel — which is the aspect of a foretaste of the World to Come, as mentioned above. And this is the aspect of: "Mizmor Shir l'Yom HaShabbos" — which the first Adam recited after the transgression — and when the power of repentance became known to him — and Shabbos came and protected him — as our Sages of blessed memory taught — then he opened and said: "Mizmor Shir l'Yom HaShabbos — it is good to give thanks to Hashem" —

and our Sages expounded: it is [from] the language of vidui [confession] — for one must certainly confess greatly with great regret and with a very broken heart — in order to subdue one's evil inclination — and to nullify the aspects of the evil days that rest and conceal themselves over the good days within them — and this: "and to sing praises to Your Name, Most High" — that is, the aspect of: "zachyyin l'mishma kalin mil'eila [who merit to hear voices from above]" — as explained within. For then the good days receive great light from above — that is, that some sparkling from the aspect of the love in Da'as shines upon them — for this is the aspect of: "and to sing praises to Your Name, Most High" — for there are aspects and levels that are above the aspects of the days and traits — in which the evil has no dominion whatsoever —

and there it is stated: "evil shall not sojourn with You — and also darkness does not darken before You [lo yagurcha ra — v'gam choshech lo yachshich mimecha]" [Psalms 5:5; 139:12] — and from this flows even below — that a person — in whatever state he is — and even though his traits are not in their perfection — nonetheless the blemish does not reach the Da'as so deeply — and therefore he knows in his knowledge something of G-dliness and that the whole earth is full of His glory. And he knows in the knowledge of the Torah. Except that the essential [requirement] is that his heart should be in his possession — that he should bind all the traits of his heart to this knowledge and this Da'as — as greatly elaborated upon in Likutay Halachos. And this: "to declare Your kindness in the morning — and Your faithfulness in the nights" — for even in the night and darkness one must believe greatly that there too there is the vitality of His blessed G-dliness — and the letters of the holy Torah clothed within them — with His love and Chesed — for this is the aspect of [Psalms 56:5]: "in G-d I praise His word — in G-d I praise a word [b'Hashem ahallel davar — b'Elokim ahallel davar]." And this: "for You have gladdened me, Hashem, through Your work — in the works of Your hands I shall shout for joy" — that is, likewise as mentioned above — to receive eve

rything with joy and love — and not to be divided in one's traits — for this is the aspect of: "and there was evening and there was morning — one day [vayehi erev vayehi voker — yom echad]" [Genesis 1:5] — for this is the aspect of: "for You have gladdened me," and so on — [וכו'] "I shall shout for joy" — and as explained in the holy Zohar: "simchah b'tzafra — v'rinnah b'ramsha [joy in the morning — and joyful song in the evening]" — that is, as mentioned above.

And this: "how great are Your works, Hashem" — that is, the aspect of the traits in action — clothed within them is His blessed love — which in general are the aspects of the six days — as is well-known — but: "how very deep are Your thoughts" — that is, the aspect of love in Da'as — which is above the days and the traits — for this is the aspect of the holiness of Shabbos — which is the aspect of the World of Thought. And because there the evil days have no dominion or impact whatsoever — therefore specifically through the sparkling of the light of the love in Da'as — the evil days are completely nullified — and one can cleave even from there to G-d, blessed be He — and return in repentance, as mentioned above. And this: "how very deep are Your thoughts" — "me'od" is the aspect of the side of death, as mentioned above — for specifically through the aspect of the depth of thought — which is the aspect of the love in Da'as — one can ascend even from within the very side of death — heaven forfend — and return to G-d, blessed be He — and cleave to the knowledge and the holy intellect — which is the aspect of: "mekor chayyim seichel ba'alav [a source of life — the intellect of its owner]" [Proverbs 16:22] — the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]" — stated regarding Shabbos. And this: "a boorish man does not know," and so on — [וכו'] "when the wicked spring up like grass," and so on — [וכו'] — that is, the aspect of the strengthening of the evil days mentioned above. "To destroy them forever — but You are exalted forever, Hashem — for behold, Your enemies, Hashem — for behold, Your enemies shall perish — all the workers of iniquity shall be scattered" — the aspect of the nullification of the evil. "And You shall raise my horn like the wild ox" — the aspect of the letters emerging prominently — combining and receiving great light from above.

And likewise the entire psalm revolves in this manner. And this is what is explained in the writings: "מ'זמור ש'יר ל'יום ה'שבת [Mizmor Shir l'Yom HaShabbos]" — the initial letters spell מֹשֶׁה [Moshe] — for Moshe and the other great Tzadikim descend on every Erev Shabbos at the entry of Shabbos — to raise the souls that have fallen into the depths of the husks, heaven forfend — that is, as mentioned above. For Moshe is the aspect of emes [truth]. And also the holiness of Shabbos is the aspect of: "yismach Moshe b'matan chelko [Moshe rejoices in the gift of his portion]" — and he is the aspect of the hidden Tzadik — of whom it is stated: "vatere oso ki tov hu [and she saw him that he was good]" — "lignoz [to hide him]" — for this is the aspect of: "vatitzpenhu [and she hid him]" and so on — [וכו'] — and our Sages expounded: that the whole house was filled with light — for thi

s is the aspect of the love in Da'as — for Moshe Rabbeinu, peace be upon him, is the aspect of Da'as — as is well-known — and through this hidden light that sparkles on Shabbos — through this specifically one can raise all the fallen souls, as mentioned above. And therefore: "מ'זמור ש'יר ל'יום ה'שבת" — the initial letters likewise spell שְׁלֹמֹה [Shlomo] — which is the aspect of: "the King whose peace is His" — for through this one merits the aspect of great peace — that all opposites shall join together — as explained within.

And this: "if you return from Shabbos your foot" — for during the weekdays the evil days have dominion to draw sustenance from the good days — which are the aspect of the letters of the Torah — in the aspect of: "her legs descend to death." But on Shabbos the holy legs ascend from them — in the aspect of the letters emerging prominently, as mentioned above. "From pursuing your affairs on My holy day" — for the essential desire is in the heart — which is the source of all the traits and days in which there is a grip of the evil days — but on Shabbos he withholds himself from pursuing his affairs — and engages only in the affairs of Heaven — so that he should bind his heart to the holy Da'as that sparkles on Shabbos — in the aspect of: "who is the person who desires life [mi ha'ish hachafetz chayyim]" [Psalms 34:13] — as explained within.

"And you shall call the Shabbos a delight" — for when one's heart is not in one's possession and one does not bind the heart to Da'as — then he is a fool — in the aspect of: "a fool does not desire understanding — only the uncovering of his heart [lo yachphotz chesil b'sevunah — ki im b'hisgalot libo]" [Proverbs 18:2] — and then he is far from sacred delight and honor — as it is written [Proverbs 19:10]: "delight is not fitting for a fool." And there [Proverbs 26:1]: "honor is not fitting for a fool." But in the holiness of Shabbos then is the time of delight and honor — in the aspect of: "the holy one of Hashem, honored" — the aspect of: "the wise shall inherit honor [kavod chachamim yinchalu]." And our Sages expounded: "kabdayhu b'chevush nakiyah [honor it with a clean garment]" — for since then the evil days are nullified — which are the aspects of dark and black garments — which conceal themselves over the good days — and the good days are the aspects of shining garments — holy garments in which His blessed love and G-dliness are clothed — as explained within — therefore on Shabbos one must change one's garments. And this: "and honor it — from pursuing your own ways" — that he should not walk in his own ways — and after the willfulness of his heart, heaven forfend — in the aspect of [Ecclesiastes 11:9]: "and walk in the ways of your heart [v'halech b'darchay libecha]" — for this is the aspect of: "ivelesah adam tesalef darko [the foolishness of a person distorts his way]" [Proverbs 19:3] — rather he should fulfill: "in all your ways know Him [b'chol derachecha da'ayhu]" [Proverbs 3:6] — that he should bind his heart to his Da'as [knowledge of G-d] — so that through this he will be able to find G-d, blessed be He, in every place — even in material matters — and cleave to Him even from there — in such a manner that all his deeds shall be for the sake of Heaven — as our Sages of blessed memory taught — and this is the essential honor of G-d, blessed be He — in the aspect of: "the whole earth is full of His glory." And this: "from pursuing your affairs — and speaking words" — that he should not speak any word of his own affairs — only the affairs of Heaven — so that through this he should build the letters of the Torah and combine them for good — for this is the aspect of [Psalms 103:20]: "osay devaro lishmo'a b'kol devaro [who do His word — to hearken to the voice of His word]" — "d'avdin l'ha'i dibbur [who make this speech]" — as explained within.

And this is the aspect of: "Vayakhel Moshe," and so on — "eileh hadevarim asher tzivah Hashem la'asos osam [these are the matters that Hashem commanded — to do them]." [Exodus 35:1] That is — the aspect of "osay devaro" mentioned above. (And there is yet more to explain in this — and it is understood of itself.) And this is the aspect of: "from pursuing your affairs — and speaking words" — that also from all the matters of his affairs shall be built and made letters of Torah — through the fact that the letters emerge prominently and combine through the illumination of the holiness of Shabbos — except that on Shabbos one must also withhold from even this — not to speak any word — only of the affairs of Heaven in truth — and even the petition of personal needs is forbidden — as our Sages expounded. And this: "then you will delight in Hashem" — our Sages expounded in the holy Zohar: "da Atika [this is the Ancient One]." For he merits the revelation of the hidden Torah — which is the aspect of "oraissa d'Atika [the Torah of the Ancient One]" — which is the aspect of the revelation of the light of the love in Da'as — for this is the aspect of: "v'Atika Kadisha galei r'usa dilei [and the Holy Ancient One reveals His will]" — that is, the aspect of love and will. And this is what our Sages expounded: "one who delights in the Shabbos is given all the desires of his heart — as it is stated: 'v'hisanag al Hashem — v'yiten lecha mishalos libecha [and delight in Hashem — and He will give you the desires of your heart]'" [Psalms 37:4] — for since he merits to receive the light of the love in Da'as — then all the traits of his heart are pure and holy — and the evil has no grip on them — therefore the desires of his heart are given to him. And this likewise is the aspect of: "and they shall delight in the abundance of peace [v'hisangeu al rov shalom]" — for through this great peace is revealed in the world — as explained within. And this: "and I will cause you to ride upon the heights of the earth" — and the Zohar expounded: "da Chakla Tupichin Kadishin [this is the Holy Apple Orchard]" — which alludes to the ascent of Malchus corresponding to Neh"y, Chag"t, and Chab"d. That is — for the heart is likewise the aspect of Malchus — as is well-known — and one must ascend from level to level until one binds the heart to Da'as. And this is what our Sages expounded: that one is saved from the subjugation of kingdoms — that is, one is saved from the grip of the evil days — the evil traits — which are the aspects of the Malchus d'Sitra Achra — in the aspect of: "melech zaken u'chesil [the old and foolish king]" [Ecclesiastes 4:13] — the aspect of: "a fool does not desire understanding" — as mentioned above. "And I will feed you with the heritage of Yaakov your father" — "da Ze'ir Anpin [this is Ze'ir Anpin]" — which encompasses the six directions [vav ketzavos] — which are the total of the aspects of the good days — which are the good traits — which are the total of the Torah — which is the aspect of Ze'ir Anpin — as is well-known. And our Sages expounded: that one merits an inheritance without limits — for when the evil days conceal themselves over the good days — then even the good days are unable to receive light from above — but when one merits the revelation of the good days — then the good days receive great light from above — that is, the light of the love in Da'as flows upon them — which is the aspect of the inheritance without limits — for it is above time and the traits — and is not clothed in any garment whatsoever — that is — he merits such a great level that the love in his traits — which is the aspect of Ze'ir Anpin — shall be the aspect of the love in Da'as — the aspect of above time — the aspect of an inheritance without limits compared to other levels — as explained within.

And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — that is, the aspect of the perfection of sacred speech — drawn on Shabbos — in the aspect of: "osay devaro l'shmo'a b'kol devaro" — "d'avdin l'ha'i dibbur" — "zachyyin l'mishma kalin mil'eila" — as explained within and as mentioned above. Also — for this is the aspect of: "ki sifsey kohen yishmoru da'as [for the lips of a priest shall guard knowledge]" — for through the truly great teacher the aspect of the love in Da'as is revealed, and so on — and certainly more so through the aspect of the speech of G-d Himself — the aspect of: "for the mouth of Hashem has spoken" — which is the aspect of the holiness of Shabbos — as mentioned above in the name of the holy Zohar — the light of the love in Da'as is certainly revealed — in the aspect of: "ki Hashem yiten chochmah — mipiv da'as u'sevunah [for Hashem gives wisdom — from His mouth: knowledge and understanding]." [Proverbs 2:6]

Shabbos is the aspect of repentance [teshuvah] — as is well-known — and as mentioned above many times — and repentance is to return the speech to the place from which it was taken — for this is the aspect of Shabbos — when the worlds ascend to the place of their standing that existed before the sin of the first Adam — as brought in the writings — and as explained in Likutay Torah of the holy Ari z"l, Parashas Bereishis. And the root of all things is Chochmah [Wisdom] — as it is written: "kulam b'chochmah asisa [all of them You made with wisdom]" [Psalms 104:24] — as explained within. And therefore Shabbos is called Kodesh [holy] — which is the aspect of supernal Chochmah [Chochmah Ila'ah] — as explained in the writings. And this is the aspect of what one says in Mizmor Shir l'Yom HaShabbos: "how great are Your works, Hashem — how very deep are Your thoughts."

Shabbos = peace + love + Da'as: Zohar Korach 176b. "Menuchas ahavah v'nedavah." "B'ahavah u'veratzon hinchalstanu." "Lada'as ki ani Hashem mekadishchem." Through Shabbos one knows that "the whole earth is full of His glory — and there is no place void of Him." The good days hidden within the evil / "tet b'chisufay shtayim": "Ki tov" was said for all six days. "Tov me'od = this is the angel of death." Even within the side of death — holy sparks clothed in the letters of the Torah = tov. "Tet b'chisufay shtayim — pat b'Afrikah shtayim." "V'atah mechayyeh es kulam." Letters are concealed and cannot receive light → must draw upon them the illumination of Shabbos ("zachrehu mei'echad b'Shabbas").

Shabbos = breaking and nullification of the evil. Subduing the evil inclination → evil confused against the good → letters emerge prominently and combine and shine. The truly righteous one / Or haGanuz / foretaste of World to Come: The Tzadik who subdues his evil inclination → resembles an angel of Hashem → always in the holiness of Shabbos (Zohar), yet on Shabbos his illumination increases even more. His love-in-traits = for us = love-in-Da'as (above the days). "U'virkasecha mikol hayamim v'kiddashtanu mikol hazmanim." Shabbos = time of revelation of the Torah hidden and stored away + the hidden and stored Tzadikim = Or haGanuz. "Shabbos nis'tan b'tzin'a" = Or haGanuz. "Forgiven even one who worshipped idolatry" because through Shabbos one can ascend from all evil days. Essential time for Torah / "mi ha'ish hachafetz chayyim": Shabbos = letters emerge prominently and combine → receive great light.

Shabbos = the truly great teacher (resembles angel of Hashem of hosts) → "ki sifsey kohen yishmoru da'as." Rav Yehudah bar Ilai bathed in hot water and resembled an angel.

Binding the heart to Da'as → traits receive the light of love-in-Da'as → "v'taher libenu l'avdecha be'emes." Or haGanuz sparkles on Shabbos for each person according to his level. Psalm 92 mapped onto this framework: Mizmor = Adam's confession. "Tov l'hodos" = language of vidui (confession) = subduing evil inclination. "V'lezammer l'shimcha elyon" = "zachyyin l'mishma kalin mil'eila" = good days receive light = sparkling of love-in-Da'as.

There are levels above the days where "lo yagurcha ra." "B'Hashem ahallel davar b'Elokim ahallel davar." "Ki simachtani" = receive everything with joy = "vayehi erev vayehi voker yom echad" = Zohar: "simchah b'tzafra v'rinnah b'ramsha." "Mah gadlu ma'asecha" = traits in action = six days.

"Me'od amku machshevosecha" = love-in-Da'as = World of Thought = Shabbos. "Me'od" = side of death → specifically through the depth of thought = love-in-Da'as one can ascend even from there. "Mekor chayyim seichel ba'alav" = "to'amehah chayyim zachu." "Tzadik ka'tamar yifra'ch" = letters emerging prominently. "Mizmor Shir l'Yom haShabbas" acrostic = Moshe (descends every Erev Shabbos to raise fallen souls; Moshe = Da'as = Or haGanuz = "vatitzpenhu" = "nitmale kol habayis orah") = also Shlomo (= peace = all opposites joined). Isaiah 58 — Siman 33: "Feet" = evil days draw from good days in weekdays ("raglehah yordos maves"); on Shabbos letters emerge prominently. "Affairs" = bind heart to holy Da'as = "mi ha'ish hachafetz chayyim." "Call Shabbos a delight" = bind heart to Da'as; fool = "lo na'avah l'chesil ta'anug/kavod"; Shabbos = delight and honor = "kavod chachamim yinchalu" = change garments (evil days = dark garments; good days = shining garments). "Honor it / your ways" = do not follow willfulness of heart ("v'halech b'darchay libecha") = "ivelesah adam tesalef darko" → "b'chol derachecha da'ayhu" = find G-d in every place = "melo chol ha'aretz kevodo." "Your affairs / speaking words" = build letters of the Torah = "osay devaro" = "d'avdin l'ha'i dibbur" = "Vayakhel Moshe — eileh hadevarim asher tzivah Hashem la'asos osam." "Then delight in Hashem" = Zohar

: "da Atika" = revelation of "oraissa d'Atika" = love-in-Da'as = "v'Atika Kadisha galei r'usa dilei" = "v'hisanag al Hashem v'yiten lecha mishalos libecha." "Heights of earth" = Zohar: "da Chakla Tupichin Kadishin" = heart ascending from level to level to bind to Da'as; saved from subjugation = freed from "melech zaken u'chesil." "Heritage of Yaakov" = Zohar: "da Ze'ir Anpin" = six directions = all good traits = all Torah; love-in-traits becomes love-in-Da'as = inheritance without limits. "Ki pi Hashem diber" = perfection of speech = "osay devaro" = "zachyyin l'mishma kalin mil'eila"; "ki sifsey kohen yishmoru da'as"; Shabbos = speech of G-d = "ki Hashem yiten chochmah — mipiv da'as u'sevunah." Siman 34 onward continues in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Yikara DiShabsa — Simanim 34–35 Yikara DiShabsa · יקרא דשבתא Part One — Simanim 34 and 35 נ נח נחמ נחמן מאומן Siman 34 — סימן לד V'Atem Tihyu Li — "And you shall be to Me…" [Exodus 19:6] [Likutay Moharan I, Siman 34] Shabbos is the aspect of: "tzadik moshel [the righteous one rules]" [II Samuel 23:3] — the aspect of: "v'Yosef hu haShalit [and Yosef — he is the ruler]." [Genesis 42:6] For Yosef the Tzadik is the aspect of Shabbos — as explained in the holy Zohar — especially in Zohar Chadash. And he is the aspect of the root of the souls of Israel — in the aspect of: "ki vo shavas vayinafash [for in it He rested and was refreshed]." [Exodus 31:17] For Shabbos is the World of Souls — as explained in the holy Zohar — and therefore on Shabbos one merits an extra soul [neshamah yeseirah]. And just as the essential rule of the Tzadik is to illuminate and awaken the hearts of Israel to the service of G-d — as explained within — so too through the holiness of Shabbos the heart of each and every person of Israel is awakened to G-d, blessed be He — as it is written: "however, My Shabbosim you shall observe — for it is a sign between Me and between you throughout your generations — to know that I am Hashem Who sanctifies you." [Exodus 31:13] And just as the Tzadik is the aspect of "mala'fum [the mouth is full]" — the aspect of: "maleh fum [the mouth is filled]" — because his mouth and the vessels of his speech — which are the vessels of the abundance — are perfect and in their fullness — so too Shabbos is the aspect of the perfection of speech — the aspect of: "v'daber davar [and speaking words]" — stated regarding Shabbos — and as mentioned above in the name of the holy Zohar — and from Shabbos all abundance is drawn — as is well-known — and it is the source of blessing — the aspect of: "vayevarech eschem ka'asher diber [and He will bless you as He has spoken]" [Deuteronomy 1:11] — as explained within.

And our Sages of blessed memory taught: "Shabbos is equal in weight to the entire Torah and all the commandments." And just as through the receiving of the Torah all of Israel merited the aspect of: "tzadik moshel" — the aspect of: "Yisrael b'asher mimshelos [Israel — in which is His dominion]" [Psalms 114:2] — because the letters of the Torah are the clothing of His blessed will — and now that the Torah has been entrusted to our hands — through this His blessed will is also entrusted to our hands — so that His will shall be as our will — as explained within — so too through the holiness of Shabbos — which is equal in weight to the entire Torah — and of which it is said: "b'ahavah u'veratzon hinchalstanu [with love and will You gave us as an inheritance]" — through this the blessed will of G-d is entrusted to our hands, as it were. And therefore our Sages of blessed memory taught: "one who delights in the Shabbos is given all the desires of his heart" — for this is the aspect of: "harchev picha va'amale'ayhu [open your mouth wide and I shall fill it]" [Psalms 81:11] — the aspect of: "yimaleh Hashem kol mishalosecha [may Hashem fulfill all your requests]." [Psalms 20:6] And just as each and every person of Israel has a share in the holy Tora

h — and in each person there is a point from the totality of the Torah that is not in his fellow — as explained within — so too each and every person of Israel has a share and a point in the holiness of Shabbos according to his own aspect — as explained in the holy Zohar [Vayikra, folio 242]: "man d'ihu chasid — yahvin lei nefesh yeseirah mi'vechinah d'Chesed [one who is of the aspect of lovingkindness — they give him an extra soul from the aspect of Chesed]." And likewise one who is of the aspect of Gevurah or of the other holy traits — is given an extra soul according to his trait. And in this there are levels without end — for every trait and Sefirah encompasses all the holy traits — the aspect of: "Chesed sheb'Chesed — Gevurah sheb'Chesed [lovingkindness within lovingkindness — power within lovingkindness]" and so on — [וכו'] and: "Chesed shebiGevurah [lovingkindness within power]" and so on — [וכו'] as explained in all of this among the Kabbalists — and each person according to his own aspect receives the aspect of extra soul from the holy Shabbos — which is the totality of holiness — in the aspect of [Leviticus 21:8]: "ki kodesh hu [for it is holy]." And therefore even for one single person of Israel — and even the least among Israel — the Shabbos is desecrated [to save his life] — as also explained in Zohar Chadash, near its end. And the essential fullness of the holiness of Shabbos in its totality is merited by the great Tzadik — who is the aspect of Moshe — the aspect of: "yismach Moshe b'matan chelko [Moshe rejoices in the gift of his portion]." And likewise the other Tzadikim also certainly merit to receive Shabbos with added illumination. But nonetheless — every person of Israel also has a share in the holiness of Shabbos. And therefore even Moshe Rabbeinu, peace be upon him, himself is obligated to desecrate Shabbos in order to save one single person of Israel. And see Zohar Chadash Bereishis — that even the good point within the wicked sparkles and shines even more through the holiness of Shabbos — until through this they too have a share in the World to Come. And therefore one is obligated to greet the face of one's teacher on Shabbos — as mentioned above many times in the name of the holy Zohar [Vayikra, folio 265].

And likewise one must travel to the Tzadikim for the holy Shabbos. And the Tzadikim must assemble congregations and expound words of Torah on Shabbos — as our Sages of blessed memory taught — for then is the most propitious time for their illumination to shine — which is the aspect of the illumination of the holiness of the holy Shabbos upon the totality of Israel.

And likewise each and every person of Israel must include himself within the totality of Israel — in order to receive through this the illumination of the holiness of the holy Shabbos — in the aspect o

f: "u'mekablin dein min dein [and they receive this from each other]" — so that the point within him from the holiness of Shabbos shall illuminate his fellow — and likewise he shall receive from his fellow the illumination of his point in the holiness of Shabbos. And therefore one prays: "v'yanuchu vo kol Yisrael mekadshay Shemach [and may all of Israel rest therein — those who sanctify Your Name]" — for each and every person of Israel has a share in the holiness of Shabbos. And therefore one must pray for this — that all of Israel shall rest in the holiness of Shabbos. And this is the aspect of: "Vayakhel Moshe es kol adas Bnay Yisrael [and Moshe assembled the entire congregation of the children of Israel]" and so on — [וכו'] and he commanded them regarding the holiness of Shabbos. And also — just as the Tzadik is the aspect of "mala'fum" — because his aspect is drawn from the aspects of Chochmah and Binah — which is the aspect of a point with a vav [nekudah im vav] — as explained within — so too the holiness of Shabbos is likewise drawn from the aspects of Chochmah and Binah — which are the aspects of Yah [יה] — the aspects of Abba and Imma — as explained in the kavannos of Shabbos — in the secret of: "shalheves Yah [a flame of G-d]." [Song of Songs 8:6] And all agree that the Torah was given on Shabbos.

And the Torah together with the world is the aspect of a point with a vav — as explained within. Also, Shabbos itself is the aspect of the point within all the six days of creation — which is likewise the aspect of a point with a vav.

And behold — the holiness of Shabbos is the aspect of: "Tzadik yesod olam [the righteous one is the foundation of the world]." [Proverbs 10:25] As explained in the holy Zohar. And this is the aspect of Yesod d'Atzilus [Foundation of Atzilus] — where the light of the holy love dwells — as explained within. And this is the aspect of: "menuchas ahavah [a rest of love]" — and likewise: "b'ahavah u'veratzon hinchalstanu [with love and will You gave us as an inheritance]." And this is the aspect of oneg Shabbos — the aspect of [Song of Songs 7:7]: "ahavah b'ta'anugim [love with delights]." And therefore our Sages of blessed memory taught: "one who guards the Shabbos, and so on — he is forgiven for all his sins" — for this is the aspect of [Proverbs 10:12]: "v'al kol pasha'im techaseh ahavah [and love covers all transgressions]." And therefore through the holiness of Shabbos all the evil loves are nullified — which are the aspect of the foreskin of the heart [arlas lev] — the aspect of shame — for this is the aspect of [Proverbs 22:10]: "v'yishbot din v'kalon [and strife and disgrace shall cease]" — and likewise [Daniel 11:18]: "v'hishbit katzin cherpaso lo [and he shall cause the officer's insult to cease for him]" — and Rashi explained: that the Holy One, blessed be He, will cause the blasphemy and insult of the enemy to cease, and so on. [וכו'] And this is the aspect of what is explained in the holy Zohar on the secret of: "u'ven shmonas yamim yimol lachem [and on the eighth day he shall be circumcised for you]," [Genesis 17:12] and so on — [וכו'] — so that one Shabbos shall pass over him before he is circumcised. For it is impossible to fulfill the commandment of circumcision [milah] — which is the aspect of the nullification of the foreskin [orlah] — which is the aspect of shame — except through the holiness of the holy Shabbos. And this is the aspect of: "rish'fehah rish'fay eish shalheves Yah [its sparks are sparks of fire — a flame of G-d]" [Song of Songs 8:6] — which is stated regarding the secret of the flame of fire [shalhava d'asha] that descends on Erev Shabbos upon the heads of the impure husks — so that they should not ascend to the holiness — and the aforementioned husks are the aspect of foreskin [orlah] — the aspect of shame (as explained below in Siman 82 within).

And [the verse] concluded: "mayim rabbim lo yuchlu l'chabos es ha'ahavah [many waters cannot extinguish the love]" — for all of this comes through the light of the holy love that dwells in Yesod d'Atzilus — which is the aspect of the holiness of Shabbos, as mentioned above.

And therefore our Sages of blessed memory taught: "zachrehu mei'echad b'Shabbas [remember it from the first day of the week for Shabbos]" — for even during the six weekdays — when the aforementioned husks have dominion — which are the aspect of shame — for this is the

aspect of: "chol [weekday/profane]" — from the language of desecration [chilul] and shame — from the language of: "chalilah lecha [it is profane for you]" and: "chulin hu lecha [it is common/profane for you]" — and much like this — yet even so one must bind oneself to the point which is the aspect of Shabbos — through which all the shames are nullified. And therefore: "Shammai was eating all his days in honor of Shabbos" — in order to sanctify his eating through this — so that it should not be in the aspect of the shame of hunger, heaven forfend. It follows that even in the matter of the holy Shabbos — which is the totality of the aspect of the holy point — and therefore it is called Kodesh [holy] — for Kodesh is the aspect of the point — as is well-known — and as explained within — there are likewise three aspects of the point.

As explained in Zohar Yisro, folio 92: "talas dargin inun — Shabbas ila'ah — Shabbas d'yoma — Shabbas d'leila [there are three levels: the supernal Shabbos — the Shabbos of the day — the Shabbos of the night]." And see there in Mikdash Melech who explained: that the intention is — Binah and Ze'ir Anpin and Malchus. And for our matter one can say that the illumination of the holy Shabbos received through the connection to the Tzadik — who is the aspect of the general point of Israel — is the aspect of: "Shabbas ila'ah [the supernal Shabbos]" — for the Tzadik is the aspect of "navon v'chacham [perceptive and wise]" — as explained within. And the illumination of the holiness of Shabbos received through the totality of Israel — in the aspect of: "u'mekablin dein min dein [they receive this from each other]" — because each person has in himself a point from the aspect of the holiness of Shabbos — which

is the aspect of the holiness of the totality of the Torah — that is not in his fellow — and they must receive this from each other, as mentioned above — this is the aspect of: "Shabbas d'yoma [the Shabbos of the day]" — which is the aspect of Ze'ir Anpin — the aspect of: "tiferes atah l'yom hamenuchah [glory He garbed for the day of rest]" — which is the aspect of: "Yisrael asher becha espaar [Israel — through whom I am glorified]" [Isaiah 49:3] — who are encompassed of many colors — and each person has within himself a holy point — the aspect of a Tzadik — the aspect of Shabbos — that is not in his fellow.

And the essential glorification [hispa'arus] comes when the colors are encompassed within each other. And the illumination of the holiness of Shabbos that each and every person of Israel must receive through his own holy point — and each person must awaken his heart especially at the entry of the holy Shabbos — and to illuminate the holy point within him that he possesses from the aspect of the holiness of Shabbos — this is the aspect of the pizmonim [hymns] and zemiros [Shabbos songs] — songs and praises — that were instituted to recite on the holy Shabbos — in order that the holy point shall be awakened through the aspect of: "pi yedaber chochmot [my mouth shall speak wisdoms]" [Psalms 49:4] — and shall illuminate into the heart of each person — until all the shames and evil loves — which are the aspect of the foreskin of the heart — are nullified from him — and he merits holy love with a pure heart — for this is the aspect of: "v'taher libenu l'avdecha be'emes v'hanchilenu Hashem Elokeinu b'ahavah u'veratzon Shabbas kodshecha [and purify our heart to serve You in truth — and grant us, Hashem our G-d, with love and will, Your holy Shabbos as an inheritance]." And the illumination of the holiness of Shabbos that each person receives from himself — from his own point — which is the aspect of: "tzadik moshel [the righteous one rules]" — this is the aspect of: "Shabbas d'leila [the Shabbos of the night]" — the aspect of Malchus.

And in this aspect one enters into the holiness of the holy Shabbos — for it is impossible to receive in perfect fullness from the point within one's fellow — and even from the general point of the Tza

dik who influences and illuminates at all times — nonetheless it is impossible to receive the illumination of holiness in perfect fullness — except through first awakening the point that exists within oneself — for in every matter an "is'arusa d'litata [awakening from below]" is needed first — as is well-known. And see in the holy Zohar, Yisro, folio 92 mentioned above — and you will understand further. And this [Isaiah 58:13–14]: "if you return from Shabbos your foot — from pursuing your affairs on My holy day" — that is, he should guard himself from all forms of desecration of Shabbos — and it also alludes: "if you return from Shabbos your foot" — that is, the holy illumination of the Tzadik — who is the aspect of Shabbos — shall shine into the totality of Israel — who are the aspect of: "v'chol ha'am asher b'raglacha [and all the people that are at your feet]" [Exodus 11:8] — for they are the aspect of the supporters of Torah [tamchay oraissa] — as explained within. And therefore they are the aspect of legs [raglin]. And this is the aspect of what — through the illumination of Shabbos — the holy legs ascend from the grip of the husks — as understood from the writings — that is, through this all the aforementioned shames and evil loves are nullified — even from those who are the aspect of legs. And this: "from pursuing your affairs on My holy day" — "chefetz [desire/affair]" is the language of will — and love — in the aspect of: "ahavah ad shetechpatz [love until you desire/will]." And therefore it is stated of the fool: "lo yachphotz chesil b'sevunah — ki im b'hisgalot libo [a fool does not desire understandin

g — only the uncovering of his heart]" [Proverbs 18:2] — for the evil loves which are the aspect of the foreskin of the heart overcome him — the opposite of the aspect of: "v'hegyas libi tevunot [and the meditation of my heart is understanding]." [Psalms 49:4] And therefore all of a person's affairs are called chafatzim [desires/affairs] — for he has toward them will and love.

But on Shabbos one must receive the light of holy love to such a degree — which is the aspect of the light of Chesed that dwells in Yesod d'Atzilus — until all the forms of bodily loves clothed in the pursuit of a person's affairs are nullified from him. And this: "and you shall call the Shabbos a delight — the holy one of Hashem, honored" — for Shabbos is the aspect of Yesod d'Atzilus — the aspect of Bris Shalom [the covenant of peace] — which is the aspect of Shadai — as

is well-known — for there is the essential delight — the aspect of [Job 22:26]: "ki az al Shadai titanag [for then you shall delight in Shadai]" — and there the light of holy love dwells — which is the aspect of: "ahavah b'ta'anugim [love with delights]" — and there all shames and disgraces are nullified — and one merits honor.

And also because the holy point — which is the aspect of Tzadik Yesod Olam — the aspect of Shabbos — is in the aspect of wisdom — as explained within — and there is the essential delight — as is well-known — in the aspect of: "ain l'ma'alah mei'oneg — v'ain l'matah mi'nega [there is nothing above delight — and there is nothing below plague]." And therefore of the fool it is stated [Proverbs 19:10]: "delight is not fitting for a fool." And this is the aspect of [Proverbs 6:32]: "no'ef ishah chasar lev [one who commits adultery with a woman lacks heart/understanding]" (for the blemish of the Bris — where the essential shames and evil loves are — is the blemish of the heart) and so on — [וכו'] "nega v'kalon yimtza — v'cherpaso lo simacheh [affliction and disgrace shall he find — and his shame shall not be wiped away]" [Proverbs 6:33] — for this is the lower aspect — the aspect of: "ain l'matah mi'nega" — and there is the essential shame that comes from foolishness and a spirit of folly — the aspect of: "ain adam over aveirah [no person commits a sin]" unless, and so on. [וכו'] But the holy point of the aspect of Tzadik Bris Shalom — is the aspect of delight — and there all shames are nullified — in the aspect of [Proverbs 27:11]: "chacham beni v'samach libi v'ashivah chorpi davar [be wise, my son, and gladden my heart — and I shall return a word to my shamer]" — and one merits honor — in the aspect of [Proverbs 3:35]: "the wise shall inherit honor [kavod chachamim yinchalu]" — which itself is likewise the aspect of: "v'Yosef hu haShalit [and Yosef — he is the ruler]" — the aspect of Malchus — the aspect of Melech haKavod [the King of Glory]. And this is the aspect of the delight and honor of Shabbos, as mentioned above. And this: "and honor it — from pursuing your own ways" — that is, he should not go after the ways of his heart — in the aspect of [Ecclesiastes 11:9]: "and walk in the ways of your heart [v'halech b'darchay libecha]" — and likewise [Proverbs 14:14]: "misderachav yisba sug lev [from his own ways the wayward of heart shall be filled]." "From pursuing your affairs — and speaking words" — he should guard himself from speaking even one word of the weekday that has any grip of matters of affairs and bodily loves — so as not to blemish through this the holi

ness of Shabbos — which is the aspect of the holy speech, as mentioned above — which is the aspect of "mala'fum" — that the mouth and speech are perfect and in their fullness, as mentioned above. Also, for the holy point is in the aspect of: "pi yedaber chochmot [my mouth shall speak wisdoms]" — as explained within. And this: "then you will delight in Hashem" — that he will merit the aspect of the supernal Shabbos mentioned above — which is the aspect of: "al Hashem [above/upon Hashem]" — in the aspect of: "mi moshel bi — Tzadik [who rules over Me? — the Tzadik]" — as explained elsewhere. And this is what our Sages expounded: that he is given all the desires of his heart — for since he has merited to illuminate into his heart the light of the supernal point — until all the shames and evil loves are nullified from his heart — and all his love and delight is for Hashem — certainly one must fill all the desires of his holy heart — in the aspect of: "harchev picha va'amale'ayhu [open your mouth wide and I shall fill it]" — as mentioned above. "And I will cause you to ride upon the heights of the earth" — and our Sages expounded: one is saved from the subjugation of kingdoms — that is, one is saved from all forms of evil loves drawn from the aspect of the evil inclination — which is called: "melech zaken u'chesil [an old and foolish king]." [Ecclesiastes 4:13] And therefore the subjugation of kingdoms is called shame — as it is written [Lamentations 5:1]: "habbit u'r'eh es cherpaseinu [look and see our shame]" — and much like this — and this corresponds to the aspect of: "Shabbas d'leila [the Shabbos of the night]." "And I will feed you with the heritage of Yaakov your father" — and our Sages expounded: one merits an inheritance without limits — this corresponds to the aspect of: "Shabbas d'yoma [the Shabbos of the day]" — which is the aspect of what one must receive — the illuminations of the holy points of each and every person of Israel — from the totality of Israel — for this is the aspect of b'li metzarim [without limits] — for there is no end to the aspects of these points

— in the aspect of: "asher lo yisaper merov [which cannot be counted because of their multitude]" [Genesis 16:10] — stated regarding the totality of Israel — for this is the aspect of: "the heritage of Yaakov" — the father of the seventy souls — who are the root of the totality of Israel. And also because the essential light of the holy love that dwells with the Tzadik Yesod Olam — who is the general point of Israel — is drawn and illuminates to each and every person of Israel at his own point in particular — and the essential [conduit] is through the totality of Israel — as explained also in Likutay Halachos. And this is the aspect of: "Vayakhel Moshe es kol adas Yisrael [and Moshe assembled the entire congregation of Israel]" — mentioned above. And this is the aspect of [Leviticus 19:18]: "v'ahavta l'rei'acha kamocha [and you shall love your fellow as yourself]" — "this is the great principle in the Torah" — as our Sages of blessed memory taught.

And the light of this holy love is in the aspect of b'li metzarim — in the aspect of what our Sages of blessed memory taught: "kad havat rechimtun azizah [when our love was strong]," and so on. [וכו'] And also because it is in the aspect of: "v'al kol pasha'im techaseh ahavah [and love covers all transgressions]" — which is likewise the aspect of b'li metzarim — for there is nothing that interrupts and nullifies the light of this holy love. And perhaps one can also intend by this the teaching of the holy Zohar that expounded the verse: "then you will delight," and so on — [וכו'] [as corresponding] to the three Shabbos meals, and so on. [וכו'] And this: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — that is — for all these points — which are the aspect of a Tzadik — the aspect of Bris Shalom — are the aspect of the holy speech — which is the aspect of "mala'fum" — the aspect of: "pi yedaber chochmot [my mouth shall speak wisdoms]" — as brought in the holy Zohar: "bris kayima — peh Hashem hu — v'chen peh iskreyah mistara d'Tzadik [the covenant of permanence — it is the mouth of Hashem — and likewise the mouth is called from the side of the Tzadik]." [Zohar Shemos, folio 190; Tikkun 18, folio 32] Also — the meaning is in the manner of [Genesis 45:12]: "ki pi hamedaber aleichem [for my mouth speaks to you]" — and Rashi explained: "k'fi ken libi [as my mouth — so is my heart]" — as brought within. And see in Pardes Rimonim in the entry Shabbos — where it is written that Shabbos is the totality of Yesod together with Malchus — and this is the aspect of: "v'Yosef hu haShalit [and Yosef — he is the ruler]" — as mentioned above.

And then: "yitparedu kol po'alay aven [all the workers of iniquity shall be scattered]" — which are the husks — the aspects of the external wisdoms [chochmot chitzoniyos] — and one merits the perfection of the holy intellect — which is: "chelek Elo'ah mi'ma'al [a portion of G-d from above]" [Job 31:2] — in the aspect of [Exodus 31:13]: "lada'as ki ani Hashem mekadishchem [to know that I am Hashem Who sanctifies you]" — and Kodesh is Chochmah. And this is the aspect of the extra soul [neshamah yeseirah] merited on Shabbos — the aspect of [Job 32:8]: "v'nishmas Shadai tvinam [and the breath of the Almighty grants them understanding]" — as explained within. And one must renew the intellect — which is the soul — through the aspect of sleep [shenah] — for then the soul comes into [the aspect of] faith [emunah] — which is the aspect of Malchus — and is renewed there — in the aspect of: "chadashim labekarim rabbah emunasecha [new every morning — great is Your faithfulness]." [Lamentations 3:23] And this is the aspect of Shabbos — which is likewise the aspect of Malchus — the aspect of Shabbas Malkesah — the aspect of emunah — as explained in the teaching Ais Lan Bira, Siman 31. And therefore the sleep of Shabbos is exceedingly precious — as brought.

All the souls of Israel — their root is Yaakov our Patriarch — in the aspect of: "kol hanefesh haba'ah l'veit Yaakov [all the soul that came to the house of Yaakov]" [Exodus 1:1] — for he is the father of the seventy souls — and the root of all of them is the holy Shabbos — in the aspect of: "ki vo shavas vayinafash [for in it He rested and was refreshed]" [Exodus 31:17] — and the Sefer haBahir expounded: that from there all the souls fly. Also, on Shabbos is the essential revelation of the seventy faces of the Torah — which are the aspect of the light of the face — the shining countenance [anpin nehirin] — in the aspect of: "v'anpaha nehirin b'nhiru ila'ah [and her face shines with supernal radiance]." And all agree that on Shabbos the Torah was given — and then is the essential time for the perfection of the reading of the Torah — and it is explained in the holy Zohar: "oraissa mis'atara beh b'itrin shelimin — v'chol d'natar Shabbas k'ilu natar oraissa chulah [the Torah is crowned on it with complete crowns — and all who guard the Shabbos are as if they guarded the entire Torah]." And therefore Shabbos is called the heritage of Yaakov — for he is the first about whom the guarding of Shabbos is stated — as our Sages of blessed memory taught. And regarding the totality of the Torah it is likewise stated [Deuteronomy 33:4]: "Torah tzivah lanu Moshe — morashah kehillas Yaakov [the Torah that Moshe commanded us is the heritage of the congregation of Yaakov]." And likewise the totality of the holiness of Shabbos is bound up with the totality of the holiness of Israel — in the aspect of: "beinai u'vein Bnay Yisrael ot hi l'olam [between Me and the children of Israel it is a sign forever]" [Exodus 31:17] — and likewise: "ki ot hi beinai u'vein'chem l'doroseichem lada'as ki ani Hashem mekadish'chem [for it is a sign between Me and between you throughout your generations — to know that I am Hashem Who sanctifies you]." [Exodus 31:13] And our Sages of blessed memory taught: "a heathen who observes Shabbos is liable to death." And our Sages of blessed memory taught [Tractate Sanhedrin 59a]: "a heathen who engages in Torah is liable to death" — for they have no share in the seventy faces of the Torah. For the nations are from the aspect of the darkened face [anpin chashuchin] — and as our Sages of blessed memory taught [Tractate Sanhedrin 59a]: that the Torah is like a young woman betrothed to Israel — as it is stated: "morashah kehillas Yaakov [the heritage of the congregation of Yaakov]" and so on. [וכו']

Shabbos = Yosef the Tzadik = "tzadik moshel" = root of souls of Israel: "V'Yosef hu haShalit." Zohar + Zohar Chadash. "Ki vo shavas vayinafash" = Shabbos = World of Souls = neshamah yeseirah. Just as the Tzadik illuminates and awakens hearts of Israel → so does Shabbos. "Ach es Shabsosai tishmoru… lada'as ki ani Hashem mekadishchem." Shabbos = mala'fum / mouth filled = source of all abundance: Tzadik = mala'fum = vessels of speech/abundance in their fullness. Shabbos = perfection of speech ("v'daber davar"). Shabbos = source of blessing = "vayevarech eschem ka'asher diber." "Shikkulah Shabbas k'chol haTorah." Through Torah = "Yisrael b'asher mimshelos." Torah letters = clothing of G-d's will → His will in our hands. Shabbos ("b'ahavah u'veratzon hinchalstanu") → His will in our hands. "One who delights in Shabbos is given all the desires of his heart" = "harchev picha va'amale'ayhu" = "yimaleh Hashem kol mishalosecha." Each Jew has a unique point in the holiness of Shabbos: Just as each has a portion in Torah → each has a point in Shabbos. Zohar Vayikra 242: "man d'ihu chasid — yahvin lei nefesh yeseirah mi'vechinah d'Chesed." Every sefirah encompasses all others (Chesed sheb'Chesed, Gevurah sheb'Chesed, etc.) → levels without end. Even for the lowliest Jew → desecrate Shabbos to save his life. Even the good point in the wicked sparkles on Shabbos (Zohar Chadash Bereishis). Moshe receives the greatest Shabbos / the Tzadik must assemble Israel: "Yismach Moshe b'matan chelko." Other Tzadikim also receive with added illumination. Every Jew has a share. Even Moshe must desecrate Shabbos to save one Jew. Greet one's teacher on Shabbos (Zohar Vayikra 265). Travel to Tzadikim for Shabbos. Tzadikim must assemble congregations. Each Jew must include himself in the totality of Israel = "u'mekablin dein min dein." Prayer: "v'yanuchu vo kol Yisrael mekadshay Shemach." "Vayakhel Moshe es kol adas Bnay Yisrael." Shabbos = Yesod d'Atzilus = love = "ahavah b'ta'anugim" = "v'al kol pasha'im techaseh ahavah": "Tzadik yesod olam" (Proverbs 10:25 / Zohar). "Menuchas ahavah." "B'ahavah u'veratzon hinchalstanu." Song of Songs 7:7. "The guardian of Shabbos is forgiven for all his sins" = Proverbs 10:12. Through Shabbos → all evil loves (arlas lev = shame) nullified = "v'yishbot din v'kalon" (Proverbs 22:10) = "v'hishbit katzin cherpaso" (Daniel 11:18). Milah must be preceded by one Shabbos (Zohar on Genesis 17:12) = impossible to fulfill milah except through Shabbos holiness. "Rish'fehah rish'fay eish shalheves Yah" = flame on Erev Shabbos upon the husks (= foreskin = shame; cross-reference Siman 82). "Mayim rabbim lo yuchlu l'chabos es ha'ahavah" = the holy love of Yesod d'Atzilus. "Zachrehu mei'echad b'Shabbas" / Shammai / "chol" = shame: Even on weekdays = must bind to the point = Shabbos. "Chol" = language of chilul and shame. "Chalilah lecha / chulin." Shammai ate all his days in honor of Shabbos. Shabbos = kodesh = the point = not "chol." "Ain l'ma'alah mei'oneg v'ain l'matah mi'nega." Blemish of the Bris = shame of the heart = "no'ef ishah chasar lev — nega v'kalon yimtza." The holy point = Tzadik Bris Shalom = delight = "chacham beni v'samach libi v'ashivah chorpi davar" = "kavod chachamim yinchalu" = "v'Yosef hu haShalit" = Melech haKavod. Three levels of Shabbos mapped onto the three points: Zohar Yisro 92 / Mikdash Melech: Shabbas ila'ah = Binah; Shabbas d'yoma = Ze'ir Anpin; Shabbas d'leila = Malchus. (1) Illumination through the Tzadik = Shabbas ila'ah (Tzadik = navon v'chacham). (2) Illumination through the totality of Israel ("u'mekablin dein min dein") = Shabbas d'yoma = Ze'ir Anpin = "tiferes atah l'yom hamenuchah" = "Yisrael asher becha espaar" = each has a unique point. (3) Illumination from one's own point = Shabbas d'leila = Malchus = "tzadik moshel." "Is'arusa d'litata" must precede receiving from others. Pizmonim and zemiros = awakening one's own holy point: Song of Shabbos = awakens the personal point through "pi yedaber chochmot" = illuminates the heart → nullifies arlas lev and evil loves → "v'taher libenu l'avdecha be'emes — v'hanchilenu b'ahavah u'veratzon Shabbas kodshecha." Isaiah 58 — Siman 34: "Feet" = also: Tzadik's illumination shining into "all the people at your feet" = tamchay oraissa = through Shabbos holy legs ascend from husks = shames nullified even from those who are legs. "Affairs" = chefetz = language of will/love; fool = "lo yachphotz chesil b'sevunah"; on Shabbos: receive the light of holy love that nullifies all bodily loves. "Call it a delight / honored" = Yesod d'Atzilus = Bris Shalom = Shadai = "ki az al Shadai titanag" = "ahavah b'ta'anugim" = "ain l'ma'alah mei'oneg." "Honor it / from your ways" = don't follow ways of heart; guard even one weekday word. "Then delight in Hashem" = Shabbas ila'ah = "mi moshel bi — Tzadik" = all desires of heart filled = "harchev picha." "Heights of earth" = saved from evil loves = "melech zaken u'chesil" = saved from shame = Shabbas d'leila. "Heritage of Yaakov" = Shabbas d'yoma = totality of Israel's points = "asher lo yisaper merov" = "v'ahavta l'rei'acha kamocha" = "v'al kol pasha'im techaseh ahavah" = "kad havat rechimtun azizah." Three meals = three levels (Zohar). "Ki pi Hashem diber" = all points = Tzadik = Bris Shalom = mala'fum = "pi yedaber chochmot"; Zohar Shemos 190 + Tikkun 18: "bris kayima peh Hashem hu / peh mistara d'Tzadik." Genesis 45:12: "ki fi hamedaber aleichem — k'fi ken libi." Pardes Rimonim: Shabbos = Yesod + Malchus together. Siman 35 — סימן לה Ashray Ha'am Zarka — "Fortunate is the people — [musical notation]…" [Likutay Moharan I, Siman 35]

Shabbos is the aspect of repentance [teshuvah] — as is well-known — and as mentioned above many times — and repentance is to return the speech to the place from which it was taken — for this is the aspect of Shabbos — when the worlds ascend to the place of their standing that existed before the sin of the first Adam — as brought in the writings — and as explained in Likutay Torah of the holy Ari z"l, Parashas Bereishis. And the root of all things is Chochmah [Wisdom] — as it is written: "kulam b'chochmah asisa [all of them You made with wisdom]" [Psalms 104:24] — as explained within. And therefore Shabbos is called Kodesh [holy] — which is the aspect of supernal Chochmah [Chochmah Ila'ah] — as explained in the writings. And this is the aspect of what one says in Mizmor Shir l'Yom HaShabbos: "how great are Your works, Hashem — how very deep are Your thoughts." And then: "yitparedu kol po'alay aven [all the workers of iniquity shall be scattered]" — which are the husks — the aspects of the external wisdoms [chochmot chitzoniyos] — and one merits the perfection of the holy intellect — which is: "chelek Elo'ah mi'ma'al [a portion of G-d from above]" [Job 31:2] — in the aspect of [Exodus 31:13]: "lada'as ki ani Hashem mekadishchem [to know that I am Hashem Who sanctifies you]" — and Kodesh is Chochmah. And this is the aspect of the extra soul [neshamah yeseirah] merited on Shabbos — the aspect of [Job 32:8]: "v'nishmas Shadai tvinam [and the breath of the Almighty grants them understanding]" — as explained within. And one must renew the intellect — which is the soul — through the aspect of sleep [shenah] — for then the soul comes into [the aspect of] faith [emunah] — which is the aspect of Malchus — and is renewed there — in the aspect of: "chadashim labekarim rabbah emunasecha [new every morning — great is Your faithfulness]." [Lamentations 3:23] And this is the aspect of Shabbos — which is likewise the aspect of Malchus — the aspect of Shabbas Malkesah — the aspect of emunah — as explained in the teaching Ais Lan Bira, Siman 31. And therefore the sleep of Shabbos is exceedingly precious — as brought.

And therefore one says in Mizmor Shir l'Yom HaShabbos: "to declare Your kindness in the morning" — the aspect of the mental faculties — which are the aspects of Chasadim [acts of loving kindness] — as is well-known. "and Your faithfulness in the nights" — and perhaps this is the secret of the two Shabbosim: Shabbas d'yoma — which is the aspect of Chochmah — and Shabbas d'leila — which is the aspect of Malchus — the aspect of emunah — as also understood in the writings. And see in Tikkun 19, folio 40: "Shabbas haGadol — Binah — Shabbas haKatan — Malchus — beis — tren dero'in [the Great Shabbos — Binah — the Small Shabbos — Malchus — Beis — two arms]," and so on — [וכו'] "tav — Tiferes [Tav — Tiferes]," and so on — [וכו'] "talas kisrin d'Shin — gimel sefiran ila'in — v'chulhu klilan b'teshuvah [the three crowns of the Shin — the three supernal Sefiros — and all are encompassed in repentance]," and so on. [וכו'] And this: "bo'i v'shalom [come in peace]," and so on — [וכו'] "toch emunay am segulah [among the faithful of the treasured people]" — "emunay" — specifically [davka] — as mentioned above.

And because the plain study of Torah [limud peshutay oraissa] — the Mishnah — is likewise the aspect of sleep — therefore it was instituted to recite on Shabbos the Mishnayos of tractates Shabbos and Eiruvin — in order to renew the soul through the study of Mishnah — the plain Torah — which is the aspect of sleep — as explained in Zohar Pinchas, folio 244. And the essential mental faculties received through the aspect of emunah are received only from the light of the face. And this is the aspect of: "barchu b'or panav shel Adam [He blessed them with the light of the face of a person]" — as our Sages of blessed memory taught — and this is the aspect of: "Penay Shabbos nekabelah [let us receive the face of Shabbos]." And this is the aspect of: "v'anpaha nehirin b'nhiru ila'ah — v'is'atart l'tata b'ama kadisha — v'chulan mis'atran b'nishmatin chadtin — k'dein ihu shirusa d'tzalos l'varcha lah b'chedva b'nhiru d'anpin [and her face shines with supernal radiance — and she is crowned below among the holy people — and all of them are crowned with new souls — then is the beginning of prayer — to bless her with joy — with the radiance of the face]," and so on. [וכו'] For also the essential perfection of prayer comes from the aspect of the soul — in the aspect of [Psalms 150:6]: "kol haneshamah tehalel Yah [every soul shall praise G-d]," and so on. [וכו'] And there are many aspects of the light of the face — as explained within — and all are encompassed within the holiness of Shabbos. For the essential revelation of the light of the face of the Torah is on Shabbos — for all agree that the Torah was given on Shabbos — and our Sages of blessed memory taught: "Shabbosim were given only for Torah study." And our Sages taught: "one must assemble congregations every Shabbos and study Torah." And likewise the essential illumination of the faces of the Tzadikim is on Shabbos — for then they merit even greater attainment — in the aspect of [Ecclesiastes 8:1]: "the wisdom of a person illuminates his face." And therefore a person is obligated to greet the face of his teacher on Shabbos — as explained in the holy Zohar — for through this one receives a new intellect and a new soul from the light of the face. And this is the aspect of [Proverbs 16:15]: "b'or penay melech chayyim [in the light of the king's face — life]" — the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]" — stated regarding Shabbos.

And behold — our Sages of blessed memory taught: "zachor es yom haShabbas [remember the day of Shabbos]" — "zachrehu mei'echad b'Shabbas [remember it from the first day of the week for Shabbos]." And therefore the entire week is called Shabbos — as it is written: "sheva Shabbosos [seven Shabbosim]" [Leviticus 23:15] and the like — and likewise one says: "yom echad b'Shabbas [the first day of the week]" "yom sheni b'Shabbas [the second day of the week]" and likewise all of them. For the holiness of Shabbos is spread through the six days of action — in the aspect of: "ki sheshes yamim asah Hashem [for in six days Hashem made]," and so on — [וכו'] "u'vayom hashevi'i shavas vayinafash [and on the seventh day He rested and was refreshed]" [Exodus 31:17] — and likewise: "va'yanach bayom hashevi'i [and He rested on the seventh day]" [Exodus 20:11] — and as also explained in the holy Zohar: that Shabbos is the point of all the six days — which is likewise the aspect of what our Sages of blessed memory taught in the Gemara: "three days before Shabbos and three days after Shabbos." And behold — the matter of how the holiness of Shabbos is clothed also within the six weekdays — this is likewise the aspect of what happens when the soul comes during the time of sleep into [the aspect of] emunah and is renewed there. Likewise in general — during the six weekdays — when the mental faculties do not shine as fully — then the essential vitality comes only from the aspect of emunah — in the aspect of [Psalms 33:4]: "v'chol ma'asayhu be'emunah [and all His works are in faithfulness]." And therefore they are only in the aspect of sleep — since the mental faculties do not shine fully — for this is the aspect of: "yoshev batel k'yshen dami [one who sits idle is like a sleeping person]." But nonetheless — in a hidden manner — the holiness of Shabbos is also clothed within them — which is the aspect of the World of Souls — the World of Intellect — and is renewed there within the aspect of emunah. For through the fact that one strengthens oneself and sustains oneself through emunah all the days of the week — and reminds oneself each day of the holiness of Shabbos — when the intellect and the emunah shine in their perfection — through this itself one merits afterward to receive the coming Shabbos with greater fullness and added illumination — in the aspect of genuine renewal. And one can say that this is likewise included within: "almilai shamru Yisrael shtay Shabbasos — miyad nigalin [were Israel to observe two Shabbosim — they would be redeemed immediately]" — for on the first Shabbos one merits the aspect of the perfection of the intellect and wisdom — which is the aspect of the soul — and afterward one must renew the intellect and the soul — for this is the aspect of: "u'vetuvo mechadesh b'chol yom tamid ma'aseh Bereishis [and in His goodness He renews each day continuously the work of creation]" — and the renewal of creation is the renewal of Chochmah — as it is written: "kulam b'chochmah asisa [all of them You made with wisdom]" — as explained within — which flows during the second week — when throughout all the six weekdays the renewal of the work of creation flows — through the fact that one renews each time the intellect and the soul of the past Shabbos holiness — within the aspect of emunah of each of the six weekdays — which are the aspect of sleep — and then on the second Shabbos one merits to receive a new intellect and a new soul. And therefore Torah scholars merit in the weekdays to receive the aspect of new intellect and new soul that other people receive on Shabbos — as explained in the Tikunim. And they have a higher level of emunah — and therefore on the holy Shabbos they merit to receive a new soul of an even higher level — and through receiving their faces on Shabbos — each person according to his own aspect merits to receive a new illumination for his soul from the light of the face. And behold — there are many aspects of sleep — for there is sleep in its physical dimension — which is rest for the mental faculties — for this is the aspect of what each person — even the least in level — merits to receive on Shabbos — illumination and added holiness that flows upon him from above — which is the aspect of the extra soul, as mentioned above. And after Shabbos this illumination departs — and one remains in the aspect of sleep during all the six weekdays — and one must strengthen oneself then with added emunah and sustain oneself with the "reshimu [impression/trace]" that remains in him from the holiness of the aspects of nefesh, ruach, and neshamah that were added in him on Shabbos — during all the three days after Shabbos — and to yearn with the power of this trace to merit to receive the coming Shabbos with added illumination and holiness. And through this one merits that during the three days before Shabbos — the illumination and trace of the aspects of nefesh, ruach, and neshamah [extra soul] of the coming Shabbos begin to sparkle within him — until on the coming Shabbos he merits the renewal of soul and mental faculties with even greater added illumination — and so in every Shabbos and Shabbos.

And this is the aspect of [Exodus 31:16]: "v'shamru Bnay Yisrael es haShabbas — la'asos es haShabbas l'dorosaym [and the children of Israel shall guard the Shabbos — to make the Shabbos throughout their generations]" — that is, one will merit each time to receive the holiness of Shabbos with even greater illumination — as brought. And as also explained in Tikkun 48: "tren Shabbasos hacha l'kavel Shechinah ila'ah v'tata'ah [the two Shabbosim here correspond to the Shechinah above and below]" — that is, as mentioned above. And there is an aspect of study that is likewise the aspect of sleep relative to clinging to G-d, blessed be He — and it is the study of the plain Torah — the aspect of Mishnah — as mentioned above. And this is the aspect of what is explained in the holy Zohar and the Tikunim — that the six orders of Mishnah correspond to the six weekdays — and they are the aspect of Yetzirah — the aspect of Metatron [matat] — as is well-known — and as also understood in the teaching Ani Hashem Hu Shemi, Siman 11. And there is sleep that is the aspect of commerce and business conducted in emunah performed during all the six weekdays — through which one also merits afterward to receive the holiness of Shabbos with greater renewal. For this is the aspect of [Exodus 35:1]: "eileh hadevarim asher tzivah Hashem la'asos osam — sheshes yamim te'aseh melachah [these are the matters that Hashem commanded to do — six days shall labor be done]" — "te'aseh [shall be done]" — specifically [davka] — that the work does itself — for this is the aspect of commerce and business in emunah and trust [bitachon] — knowing that it is not by his own strength and his own hand that he will make wealth — for it is only He, blessed be He, Who gives him the power to make wealth. And therefore all his activities are only like one who goes through the motions [k'misa'asek b'alma] — in order to fulfill his obligation to do some commerce or work for a livelihood — but he does not immerse himself deeply in this matter — and it is exactly as if the work is doing itself. And then he is not eager to become wealthy — and certainly he does not touch even a penny of another's, heaven forfend — and he fulfills: "hevay mema'et b'esek — v'esok b'Torah [minimize your occupation in business — and engage in Torah]" [Avos 4:10] — that is, even at the time of one's occupation one's thought shall also be bound to the Torah — as explained within — and likewise below within in Siman 282 in the teaching Ki Seitzei. And commerce and work of this kind is the aspect of the work of the Mishkan — as explained in the teaching V'Vayom haBikurim in Likutay Moharan Tinyana, Siman 4 — and in other places. And this [Exodus 35:2]: "u'vayom hashevi'i yihyeh lachem kodesh — Shabbas Shabbason laHashem [and on the seventh day there shall be for you holiness — a Shabbos of complete rest for Hashem]." For specifically through this one merits afterward to receive the holiness of Shabbos with even greater illumination — from the holiness and illumination of the previous Shabbos — for this is the aspect of: "Shabbas Shabbason [a Shabbos of complete rest]." And this is the aspect of: "shechorah ani v'na'avah [I am dark and comely]" — "shechorah ani b'sheshes yemay hama'aseh v'na'avah b'Shabbas kodesh [I am dark during the six weekdays and comely on the holy Shabbos]" — as our Sages expounded in Midrash Shir HaShirim. That is — all the six weekdays are in the aspect of: "v'emunascha ballaylos [and Your faithfulness in the nights]" — which are the aspects of darkness and blackness — and specifically through this one merits afterward on Shabbos to receive new intellect from the light of the face — in the aspect of [Ecclesiastes 8:1]: "the wisdom of a person illuminates his face" — for this is the aspect of: "v'na'avah ani [and I am comely]" — on Shabbos — that is, as mentioned above.

But because emunah dwells within the external forces — therefore one must draw the aspect of Chashmal from the World of Binah to clothe the Malchus — the aspect of emunah — so that the external forces should not draw sustenance from her. And this is accomplished through fulfilling: "v'dover emes b'levavo [and speaks truth in his heart]" [Psalms 15:2] — then: "Imma [the supernal Mother]" — in the aspect of [Proverbs 2:3]: "im labinah tikra [if you call out to understanding]" — overspreads her children [mesacheches al banehah], and so on — so that the heart forms the Chashmal — that is, a garment surrounding the emunah so that the external forces cannot draw sustenance from it. And Chashmal lev [the Chashmal of the heart] equals in gematria [שְׁמַע] Shema, and so on — as all of this is explained within. And this is what our Sages of blessed memory taught — also brought in the commentary of Rashi [Exodus 20:10]: "atah u'vincha u'vitecha [you and your son and your daughter]," and so on — "l'hazhir gedolim al shvisas haketanim [to warn the adults regarding the resting of the minors]." That is — to draw the illumination from the World of Binah — which is the aspect of the Great Shabbos [Shabbas haGadol] — upon the aspect of emunah — which is the aspect of Malchus — which is the aspect of the Small Shabbos [Shabbas haKatan] — as mentioned above in the name of the Tikunim and as explained within — for emunah is the aspect of the lesser light [ma'or haKatan] — the aspect of Ben Nannas — the aspect of a child [yanuka]. And this is the aspect of what is written [Jeremiah 17:24–25]: "and it shall be — if you hearken diligently to Me — says Hashem — and so on — and to sanctify the Shabbos day — and through the gates of this city kings and princes shall enter — and so on — and this city shall be inhabited forever," and so on. [וכו'] That is — if you draw from the aspect of Binah to the heart — the aspect of Chashmal lev mentioned above — which equals Shema — through this the Malchus shall be rectified — and the habitation of Jerusalem shall endure — which is the aspect of emunah — as explained within. And this is why one blesses on Shabbos: "HaPoreis sukkas shalom aleinu v'al Yerushalayim [Who spreads a canopy of peace over us and over Jerusalem]" — that is, the aspect of "Imma mesacheches al banehah [the Mother overspreads her children]" — as mentioned above — and therefore one does not need to pray for protection — for one is protected by itself through the aspect of the Sukkas Shalom mentioned above — as explained in the holy Zohar. And this is what is brought in the kavannos: that in the word שָׁלוֹם [shalom] one should intend for the secret of Shin-Ayin Nerosin [the 370 lights — ש"ע נְהוֹרִין] — the secret of Chashmal whose number equals shalom. And likewise: "HaPoreis sukkah" — the initial letters have the numerology of אֲדֹנָי [Adonai] (which is the aspect of Malchus mentioned above — as is well-known) — and: "shalom aleinu" — the initial letters equal ש"ע [Shin-Ayin = 370], and so on — [וכו'] That is, as explained within — for through the aforementioned Chashmal one receives from the light of the face — which is the secret of the 370 lights [shin-ayin nerosin] of the light of the face. And this is likewise the secret of the two Shabbos candles — one corresponding to Malchus and one corresponding to Binah — as understood from the kavannos — that is, as mentioned above. And this is likewise included within: "almilai shamru Yisrael shtay Shabbasos [were Israel to observe two Shabbosim]" — that is, the aspects of the two Shabbosim mentioned above — which are the aspects of Binah — heart — and Malchus — "miyad nigalin [they would be redeemed immediately]." For then the external forces would be unable to draw sustenance from the holiness at all. And this is what one prays: "v'taher libenu l'avdecha be'emes [and purify our heart to serve You in truth]" — that is, the aspect of: "v'dover emes b'levavo [and speaks truth in his heart]" — as mentioned above. And perhaps this is also the secret of the flame of fire [shalhava d'asha] that descends on Erev Shabbos upon the heads of the husks — so that they should not ascend to the holiness. And the aforementioned flame is the aspect of "shalheves Yah [a flame of G-d]" — for it is drawn from the aspects of Chochmah and Binah — as explained in the kavannos. That is — for during the weekdays they have some grip and sustenance from the holiness — in the aspect of [Proverbs 5:5]: "raglehah yordos maves [her legs descend to death]." And this is likewise by Divine intent — in the aspect of: "es asher shalas ha'adam b'adam l'ra lo [a time when a person rules over a person for his harm]" [Ecclesiastes 8:9] — as is well-known — for then the Shechinah — the aspect of Malchus — as it were descends among them — in the aspect of [Ezekiel 5:5]: "zos Yerushalayim b'soch haGoyim samtihah [this is Jerusalem — I have placed her in the midst of the nations]," and so on — [וכו'] as brought within — in order to clarify the holy sparks that exist among them from the aspect of the breaking of the vessels [shviras hakelim]. And this itself is likewise the secret of the commerce and work performed during the weekdays — in order to clarify clarifications through this — as is well-known — and as also explained within. And this is when one conducts commerce in emunah — for if not — then heaven forfend — they strengthen and draw more sustenance from the holiness — and therefore since great protection is needed then — one must fulfill: "v'dover emes b'levavo [and speaks truth in his heart]" — in order to draw the Chashmal, and so on — as mentioned above. But on Shabbos the holiness ascends completely — together with all the holy sparks that were clarified from among them.

And then they too wish to cling to it and to ascend with her — and the flame of fire descends from the aspect of Binah — the aspect of Chashmal mentioned above — and repels them and casts them down completely. And this is what concluded [Jeremiah 17:27]: "v'im lo sishmeu elai l'kaddesh es yom haShabbas — v'hitzasi eish bishearehah [and if you do not hearken to Me to sanctify the Shabbos day — then I will kindle a fire in its gates]," and so on — [וכו'] — for then that flame of fire mentioned above rules over it itself, heaven forfend — and as our Sages of blessed memory taught: "fire is found only in a place where there is desecration of Shabbos," heaven forfend. And this is what is explained within — regarding the matter of how through the tamid [daily offering] the Chab"d of Asiyah ascends to Yetzirah — and all the holy sparks within the husk — which are the aspects of the nations and the lands surrounding Jerusalem — ascend to the aspect of emunah — which is the aspect of Malchus — in the aspect of Jerusalem.

And behold — it is explained within that this happens also through commerce in emunah. And at the end of the teaching it is explained that this is the aspect of [Psalms 89:16]: "b'or panecha yehalchun [in the light of Your face they shall walk]" — that one should engage in commerce in order to renew one's mind and intellect — within emunah — and to receive the renewal of mental faculties from the light of the face — and through this all the sparks ascend, and so on. [וכו'] And even though this happens also during the weekdays through commerce in emunah — the essential perfection of the matter happens through the holiness of Shabbos — when one must rest [davka] from all labor and occupation. And even the rectifications accomplished through the deeds and actions of the six weekdays — all of this happens only through the power of the holiness of Shabbos — which is the holy point within all the six weekdays. And therefore one must remember the Shabbos each time — and draw the holiness of Shabbos onto the six weekdays — in the aspect of: "zachrehu mei'echad b'Shabbas [remember it from the first day of the week for Shabbos]." For the essential nullification of the evil and the husks — and the essential perfection of the ascent of the holiness — is on Shabbos. And through drawing the holiness of Shabbos into the six weekdays — one has the power through this to clarify the holy sparks also through the weekday deeds — as also understood in the teaching Merkavos Paroh, Siman 38. And this is the aspect of commerce in emunah — for through the fact that one is careful to conduct commerce in truth and emunah — and binds one's thought to the holy Torah — for this is the aspect of Chab"d of Asiyah ascending to Yetzirah — as explained within — and especially when one merits to fulfill: "v'dover emes b'levavo [and speaks truth in his heart]" — and intends in one's thought that the entire purpose of one's occupation is to renew one's mind and intellect and to receive a new intellect and new soul from the light of the face — through all of this one draws upon oneself the aspect of the holiness of Shabbos even during the six weekdays — for all of the above is encompassed within the holiness of Shabbos — for then is the essential perfection of the ascent of the worlds. And the Chab"d of Asiyah ascends to Yetzirah — and the Malchus of Asiyah ascends from the husks together with all the holy sparks that were clarified — as explained in the kavannos. And then is the essential illumination of the World of Binah — the aspect of Shabbas haGadol. For on Shabbos one ascends there — and then is the essential renewal of the soul and the intellect from the light of the face, as mentioned above.

And therefore even simple people who conduct their commerce and work in plain emunah — must intend at least simply — and remind themselves each time of the holiness of Shabbos — that is, to intend that it should be for the sake of having a livelihood — so as to be able to honor the Shabbos and to delight it as befitting. And also so as to be able to support Torah scholars — who are already in the aspect of the holiness of Shabbos compared to other people even during the weekdays — as mentioned above. And also through the fact that one includes oneself in one's thought with the Torah scholars at the time of conducting commerce — one has even greater power to clarify holy sparks — and to make great rectifications through one's commerce — and it is a spiritual benefit also for the Torah scholars — for their mental faculties are renewed within his commerce conducted in emunah — in the aspect of: "v'dilah kari lihevay tzavasa l'chavrei [and one who does not learn Torah — let him be a companion to his fellow (the Torah scholar)]" — as explained within. And through the fact that the souls of the Torah scholars and their intellect are renewed within his commerce conducted in emunah — through which he has a greater connection with them — one merits afterward on Shabbos as well to receive the aspect of the renewal of soul and intellect from the light of the face. And likewise through binding one's thought to the Shabbos even at the time of conducting commerce — the holiness of Shabbos's mental faculties is renewed, as it were, within one's commerce conducted in emunah — and through this one merits on Shabbos to receive new mental faculties and a new soul with even greater illumination, as mentioned above. And this [Exodus 35:1–2]: "Vayakhel Moshe es kol adas Bnay Yisrael — vayomer aleihem: eileh hadevarim asher tzivah Hashem la'asos osam — sheshes yamim te'aseh melachah — u'vayom hashevi'i yihyeh lachem kodesh [and Moshe assembled the entire congregation of the children of Israel — and he said to them: these are the matters that Hashem commanded — to do them — six days labor shall be done — and on the seventh day there shall be for you holiness]," and so on. [וכו'] That is — that their work shall be conducted in emunah — for this is the aspect of: "te'aseh melachah [labor shall be done]" — as mentioned above — and also that it shall be with a connection to the holiness of Shabbos — so that through this their work is in the aspect of the work of the Mishkan. For through this one merits to receive the renewal of the mental faculties — which are the aspect of the Beis haMikdash [Temple] — as explained within. And the Mikdash is called Mishkan — as our Sages of blessed memory taught. (And therefore the work of the Mishkan and the Mikdash is juxtaposed to the holiness of Shabbos — for even so it does not override Shabbos — since the holiness of Shabbos is higher — and through this one merits even more to receive the holiness of Shabbos in the aspect of Shabbas Shabbason mentioned above.) And therefore he assembled them all together for this commandment — so that those who do work and commerce should be included and bound together with the Torah scholars — and it is a benefit for both of them — and it is also propitious for receiving the holiness of Shabbos even more, as mentioned above. And therefore our Sages of blessed memory taught: "Jerusalem was destroyed only because they treated Torah scholars with contempt therein." And likewise: "because they desecrated the Shabbos" — for through this one damages all of the above — and causes the destruction of Jerusalem. And therefore all three commandments commanded to Israel upon their entry into the Land are also encompassed within the holiness of Shabbos: The "ha'amadat melech [appointing of a king]" is the aspect of Shabbas Malkesah — the aspect of emunah. The "kerisas zar'o shel Amalek [the cutting off of the seed of Amalek]" is the aspect of the subduing of the husks and the ascent of the holy sparks — which ascend in the holiness of Shabbos. And therefore our Sages expounded: "'and the people went out to gather on the seventh day' — and next to it is written: 'and Amalek came.'" And the "binyan Beis haMikdash [the building of the Temple]" is the aspect of the renewal of soul and mental faculties received from the light of the face — as explained within — and this one merits in its perfection on Shabbos.

And behold — it is explained within that the shofar blasts are the aspect of the awakening from sleep and the renewal of the mental faculties from the light of the face — and this is the aspect of the shofar blasts sounded every Erev Shabbos — as our Sages of blessed memory taught — in order to awaken the world from the aspect of sleep of the six weekdays — for each person according to his own aspect — as mentioned above — and to receive the renewal of mental faculties and soul from the light of the face through the holiness of the holy Shabbos, as mentioned above. And this is what is encompassed within Mizmor Shir l'Yom HaShabbos — all three commandments mentioned above: "ki hineh oivecha Hashem — ki hineh oivecha yoveidu — vayitparedu kol po'alay aven [for behold, Your enemies, Hashem — for behold, Your enemies shall perish — and all the workers of iniquity shall be scattered]," and so on — [וכו'] "v'tarem kera'em karni [and You shall raise my horn like the wild ox]," and likewise: "l'hishmaedam adey ad — v'atah marom l'olam Hashem [to destroy them forever — but You are exalted forever, Hashem]" — this is the aspect of the cutting off of the seed of Amalek — and the ascent of the holy sparks. "balosi b'shemen ra'anan [I am anointed with fresh oil]" [Psalms 92:11] — this is the aspect of the appointing of the kingship — which is the aspect of oil — as it is written [Psalms 45:8]: "al ken meshachecha — shemen sason [therefore Your G-d anointed You — with the oil of gladness]," and so on — [וכו'] as brought elsewhere.

"shetulim b'veis Hashem [planted in the house of Hashem]" [Psalms 92:14] — the aspect of the building of the Beis haMikdash. And likewise [Psalms 93]: "Hashem melech ge'us lavesh [Hashem reigns — He is robed in pride]," and so on — [וכו'] — the aspect of Malchus. "mikkolos mayim rabbim addirim mishbaray yam — addir bammarom Hashem [from the voices of many waters — mighty are the waves of the sea — Hashem is mighty on high]" — the aspect of the downfall of the wicked — as Rashi explained. "l'veischa na'avah kodesh [holiness is fitting for Your house]" [Psalms 93:5] — the aspect of the building of the Beis haMikdash. And this [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — regel [foot] — is the aspect of emunah — as explained elsewhere. For during the weekdays the holiness descends lower and lower — in the aspect of: "raglehah yordos maves [her legs descend to death]" — in order to clarify holy clarifications even from there — as mentioned above. But on Shabbos the holiness ascends from among them — in the aspect of: "v'ashivah raglay el edosecha [and I shall turn my feet toward Your testimonies]" [Psalms 119:59] — as explained in the writings. And this is the aspect of repentance [teshuvah] — that she returns to her place — "l'asar d'isnetal misam [to the place from which she was taken]" — which is the aspect of supernal Chochmah — whose root she is — in the aspect of: "Hashem b'chochmah yasad aretz [Hashem with wisdom founded the earth]" [Proverbs 3:19] — "Abba yasad brasa [the Father founded the daughter]" — as is well-known. Also: "raglecha [your foot]" — alludes to the holy sparks that were clarified through commerce in emunah — for this is the aspect of legs — the aspect of: "semach Zevulun b'tzetecha [rejoice, O Zevulun, in your going out]" — as explained within — and as also explained elsewhere. And on Shabbos is the time for the perfect ascent of all the aforementioned holy sparks — and then specifically one must refrain from conducting any commerce — for this is the aspect of: "me'asos chafatzecha b'yom kadshi [from pursuing your affairs on My holy day]." Also: "raglecha" — alludes to the study of the plain Torah — the aspect of the six orders of Mishnah — which correspond to the six weekdays — as mentioned above. And this is the aspect of the tana'im [Mishnah teachers] who are in the marketplaces — and it is the aspect of Yetzirah. And the perfect ascent of this study is likewise through the holiness of Shabbos — for on Shabbos the worlds ascend — and then Asiyah ascends to Yetzirah and Yetzirah ascends to Beriyah, and so on — as is well-known. And this is the aspect of what is explained in the writings — "א'ִם ת'ָשׁוּב מ'ִשַׁבָּת" — the initial letters spell אֶמֶת [emes] — for the essential rectification of the aspect of emunah — and its protection so that the external forces should not draw sustenance from it — and that it should not be in the aspect of: "raglehah yordos maves" — is through emes [truth] — that is, through fulfilling: "v'dover emes b'levavo [and speaks truth in his heart]" — through which one draws the illumination from the World of Binah — in the aspect of: "Imma mesacheches al banehah [the Mother overspreads her children]" — as mentioned above. And this: "im tashiv — do not read im with a chirik but aim with a tzairay" — as brought in the writings. And this [Isaiah 58:13]: "me'asos chafatzecha b'yom kadshi [from pursuing your affairs on My holy day]" — that is, that he should draw the holiness of Shabbos also onto the six weekdays — so that through this both his commerce and his study during the six weekdays shall be in their perfection. But on Shabbos itself one must also refrain even from commerce in emunah — for Shabbos is the aspect of the awakening from sleep and the receiving of mental faculties and a new soul from the light of the face.

And this: "v'karas l'Shabbas oneg [and you shall call the Shabbos a delight]" — that is, the aspect of receiving the mental faculties — which are the essential delight — as mentioned above many times. For this is the aspect of [Proverbs 19:10]: "delight is not fitting for a fool." And likewise there is the essential honor — in the aspect of: "the wise shall inherit honor." For this is the aspect of [Isaiah 58:13]: "liKdosh Hashem mechubbad [the holy one of Hashem, honored]." Also — for the essential delight comes through the renewal of the mental faculties — that one merits on each Shabbos — for continual delight is no delight. And therefore one must renew the mental faculties each time — and through this also comes the aspect of the renewal of honor — in the aspect of [Job 29:20]: "chevodi chadash imadi [my honor is renewed with me]." And this is the aspect of the delight and honor of Shabbos, as mentioned above. Also: "Oneg [delight]" — the initial letters of: ע'דן נ'הר ג'ן [Eden, Nahar, Gan] — the aspect of [Genesis 2:10]: "v'nahar yotzei mei'Eden l'hashkos es haGan [and a river goes out from Eden to water the garden]" — as explained in the holy Zohar. "Eden" — these are the aspects of the mental faculties — the aspect of supernal Chochmah — the aspect of clinging — the aspect of: "ayin lo ra'asah [no eye has seen]" — as our Sages of blessed memory taught. "Nahar [river]" — sometimes alludes to Binah and sometimes to Tiferes — as is well-known. And this is the aspect of: "v'dover emes b'levavo [and speaks truth in his heart]" — for emes [truth] is the aspect of Tiferes — in the aspect of [Micah 7:20]: "titen emes l'Yaakov [give truth to Yaakov]." And lev [heart] is the aspect of "Binah libah [Binah is the heart]" — that is, the illumination drawn from the World of Binah upon the emunah — the aspect of Malchus — which is the aspect of Gan — as is well-known — through which the emunah is protected from the external forces — and one merits through it the renewal of the mental faculties, as mentioned above. And this: "v'chibadto mei'asos derachecha — mimitzo chafatzecha v'daber davar [and honor it — from pursuing your own ways — from pursuing your affairs — and speaking words]." For during the weekdays one has permission to go in one's own ways for the sake of pursuing one's affairs — and likewise to speak of one's matters. Except that even then one's thought must be bound to G-d, blessed be He, and to the holy Torah — and one must guard oneself in its plain meaning — that all one's deeds shall be according to the holy Torah — and that all one's deeds shall be for the sake of Heaven — for this is the aspect of: "b'chol derachecha da'ayhu [in all your ways know Him]" [Proverbs 3:6] — and specifically through this one merits sometimes to the aspect of the renewal of mental faculties — as explained within. But on Shabbos even this is forbidden — only one's entire deeds and matters and speech must be holy in the holiness of Shabbos. And this: "az tis'anag al Hashem [then you will delight in Hashem]" — and the Zohar expounded: this is the aspect of Atika Kadisha [the Holy Ancient One] — that is, one merits to receive the renewal of the mental faculties — which is the essential delight — as mentioned above — from the supremely high and exalted light of the face — which is the aspect of Atika Kadisha — as is well-known. Also: "then you will delight in Hashem" in its plain meaning — that one merits true cleaving to G-d, blessed be He — which is the essential perfection of the mental faculties. "v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — this is the aspect of Chakla Tupichin Kadishin [the Holy Apple Orchard] — the aspect of the ascent of Malchus — which is the aspect of emunah in its perfection — until one merits through it the renewal of the mental faculties. For this is the aspect of the ascent of Malchus corresponding to Neh"y, Chag"t, and Chab"d. (And there is more to explain in this — and it is understood of itself.) And this is what our Sages expounded: "one is saved from the subjugation of kingdoms" — that is, the aspect of the subduing of the husks — which are the aspect of Malchus d'Sitra Achra — the kingdom of Amalek — and the ascent of the holy sparks from among them, as mentioned above.

"v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — this is the aspect of Ze'ir Anpin — that is, the aspect of: "v'dover emes b'levavo [and speaks truth in his heart]" — as mentioned above — the aspect of: "titen emes l'Yaakov [give truth to Yaakov]" — through which the emunah is protected from the external forces drawing sustenance from it — until one merits through it the aspect of the renewal of the mental faculties — for this is the aspect of [Psalms 37:3]: "shechon eretz u're'eh emunah — v'hisanag al Hashem [dwell in the land and cultivate faithfulness — and delight in Hashem]." And this is what our Sages expounded: "one merits an inheritance without limits" — for all the constraints [metzarim] — which are the aspects of the nations and the lands surrounding Jerusalem ("tzivah Hashem l'Yaakov — sevivav tzarav [Hashem commanded — against Yaakov — his enemies surround him]" [Lamentations 1:17] — and as our Sages taught) — are nullified through the aspect of the great illumination drawn upon the aspect of emunah — the aspect of Jerusalem — from the World of Binah — which is the aspect of the Shabbas haGadol — through the aspect of: "v'dover emes b'levavo" — as mentioned above. Also — one can say that the intent is that one merits that one's mental faculties shall never become confused or tired — for this is the aspect of: "an inheritance without limits" (in the manner of what is explained in Sefer haMidos in the entry Da'as) — and then one does not need the aspect of sleep — and as our Sages of blessed memory expounded regarding Yaakov our Patriarch: "vayishkav bammakom hahu [and he lay down in that place]" — specifically [davka], and so on. [וכו'] Also because the plain Torah — which is in the aspect of sleep — as mentioned above — is in the aspect of limit and boundary — but the hidden Torah is in the aspect of the boundless — as is well-known. And through the holiness of Shabbos one merits high mental faculties which are the aspects of the secrets of the Torah. And therefore on Shabbos one is most propitious to engage in this study — as explained in the writings. And this too is the aspect of the inheritance without limits mentioned above. And this is what concluded: "ki pi Hashem diber [for the mouth of Hashem has spoken]" — that is — for through the holiness of Shabbos the speech — which is the aspect of Malchus — as is well-known — ascends until the aspect of Binah — which is the aspect of the mouth of Hashem — the aspect of: "pum mmallel rabrevian [the mouth that speaks great things]" [Daniel 7:8] — as is well-known and as explained in the writings. And likewise the essential renewal of the mental faculties merited on Shabbos — is received from the aspect of the mouth of Hashem — in the aspect of [Proverbs 2:6]: "ki Hashem yiten chochmah — mipiv da'as u'sevunah [for Hashem gives wisdom — from His mouth: knowledge and understanding]." For this is the aspect of what is explained in the writings — that on Shabbos the Malchus ascends until Chochmah, and so on — for this is the aspect of: "ki kodesh hu [for it is holy]" — that is, as mentioned above.

Shabbos is the aspect of nefesh [soul] — the aspect of [Exodus 31:17]: "ki vo shavas vayinafash [for in it He rested and was refreshed]" — and as explained in Zohar Vayakhel, folio 205: "ha'i yoma — yoma d'nishmatin hu — v'lo yoma d'gufa [this day — it is the day of souls — and not the day of the body]." And it is the aspect of Adam [the human being] — the aspect of: "vayehi ha'adam l'nefesh chayyah [and the man became a living soul]" [Genesis 2:7] — "l'ruach memalela [to a speaking spirit]" [Targum Onkelos] — and "ruach memalela" [the speaking spirit] is the aspect of the holiness of Shabbos — the aspect of [Isaiah 58:13]: "v'daber davar [and speaking words]" — stated regarding Shabbos — and as brought in Zohar Bereishis, folio 32. And it is the aspect of tzurah [form] — the aspect of wisdom and Da'as — the aspect of: "ki kodesh hu [for it is holy]" — and Kodesh is the aspect of Chochmah — as brought — and it is written [Exodus 31:13]: "lada'as ki ani Hashem mekadish'chem [to know that I am Hashem Who sanctifies you]." And it is the aspect of light — as our Sages of blessed memory taught: "He blessed them with light [barchu b'orah]." And it is the aspect of life — the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]." And it is the aspect of zikaron [remembrance] — as it is written [Exodus 20:8]: "zachor es yom haShabbas [remember the day of Shabbos]." And it is the aspect of Chesed — for on Shabbos great acts of lovingkindness are revealed — and all the harsh judgments are subdued and do not awaken at all — as explained in the holy Zohar. And it is the aspect of the wisdom of the Torah — for all agree that on Shabbos the Torah was given. And Shabbosim were given only for Torah study — as our Sages of blessed memory taught. And also Shabbos is the aspect of charity — the aspect of [Malachi 3:20]: "v'zarecha lachem yir'ay Shemi [and a sun shall shine for you who fear My Name]" (these are the guardians of Shabbos) "shemesh tzedakah [a sun of righteousness]." And as our Sages of blessed memory expounded: "shemesh b'Shabbas — tzedakah l'ani'im [the sun on Shabbos — charity to the poor]." And this is the aspect of the Torah — which is the aspect of Adam — as explained within. And then the evil in the four elements is subdued and nullified — and all four elements are then encompassed in holiness — as mentioned above in Siman 4 and Siman 8.

Shabbos = teshuvah = return of speech to its source = Chochmah Ila'ah: Shabbos = worlds ascend to their pre-sin place (writings; Ari Likutay Torah Bereishis). Root of all things = Chochmah = "kulam b'chochmah asisa." Shabbos called Kodesh = Chochmah Ila'ah (writings). "Mah gadlu ma'asecha Hashem — me'od amku machshevosecha." "Yitparedu kol po'alay aven" = husks = external wisdoms. "Chelek Elo'ah mi'ma'al." "Lada'as ki ani Hashem mekadishchem" = Kodesh = Chochmah. Extra soul (neshamah yeseirah) = "v'nishmas Shadai tvinam." Sleep = renewal of intellect/soul within emunah (Malchus): The neshamah during sleep enters emunah = Malchus = renewed there. "Chadashim labekarim rabbah emunasecha." Shabbos = also Malchus = Shabbas Malkesah = emunah. Siman 31 cross-reference. Sleep of Shabbos exceedingly precious. "L'haggid baboker chasdecha" = mental faculties = Chasadim. "V'emunascha ballaylos." Two Shabbosim = Shabbas d'yoma = Chochmah; Shabbas d'leila = Malchus = emunah. Tikkun 19 folio 40: "Shabbas haGadol — Binah; Shabbas haKatan — Malchus; beis — tren dero'in; tav — Tiferes; talas kisrin d'Shin — v'chulhu klilan b'teshuvah." "Bo'i v'shalom — toch emunay am segulah" — emunay specifically. Mishnayos of Shabbos and Eiruvin / light of the face: Plain Torah = also an aspect of sleep. Instituted to recite Mishnayos of Shabbos and Eiruvin (Zohar Pinchas 244). Mental faculties received only from the light of the face. "Barchu b'or panav." "Penay Shabbos nekabelah." The Zohar citation on "v'anpaha nehirin b'nhiru ila'ah — v'is'atart l'tata — v'chulan mis'atran b'nishmatin chadtin — shirusa d'tzalos b'chedva b'nhiru d'anpin." Prayer = from the neshamah = "kol haneshamah tehalel Yah." All agree Torah was given on Shabbos. Shabbos given to study Torah. "Chochmas adam ta'ir panav." Greet teacher's face on Shabbos. "B'or penay melech chayyim" = "to'amehah chayyim zachu." The week is called Shabbos / three days before and after: "Zachrehu mei'echad b'Shabbas." "Sheva Shabbosos." "Yom echad b'Shabbas / yom sheni b'Shabbas." Zohar: Shabbos = the inner point of all six days. "Three days before Shabbos and three days after Shabbos." Shabbos holiness is clothed within the weekdays = like the soul entering emunah during sleep. Six weekdays = mental faculties don't shine fully = sustained by emunah alone = "v'chol ma'asayhu be'emunah" = "yoshev batel k'yshen dami." Yet the holiness of Shabbos is hidden within them and renewed within emunah. Two Shabbosim = redemption / renewal of intellect and soul: First Shabbos = perfection of intellect (neshamah). Then must renew = "u'vetuvo mechadesh b'chol yom tamid ma'aseh Bereishis" = renewal of Chochmah = "kulam b'chochmah asisa." During the second week = "ta'aseh melachah" in the weekdays. Then second Shabbos = receive new intellect and soul. Torah scholars receive new soul on weekdays that others receive on Shabbos (Tikunim). Torah scholars have higher emunah → on Shabbos receive even higher neshamah. Three days after Shabbos = strengthen in emunah with the reshimu. Three days before next Shabbos = new reshimu of the coming Shabbos begins to sparkle. "V'shamru Bnay Yisrael es haShabbas la'asos es haShabbas l'dorosaym." Tikkun 48: "tren Shabbasos — Shechinah ila'ah v'tata'ah." "Shechorah ani b'sheshes yemay hama'aseh v'na'avah b'Shabbas kodesh" (Midrash Shir HaShirim). Three aspects of sleep = plain Torah / commerce in emunah / physical sleep: (1) Physical sleep = rest for mochin = each person receives neshamah yeseirah. After Shabbos the reshimu remains for three days; three days before next Shabbos the new neshamah begins to sparkle. (2) Plain Torah = Mishnah = aspect of sleep (relative to clinging to G-d) = six orders of Mishnah = six weekdays = Yetzirah = Metatron = Siman 11. (3) Commerce in emunah = "eileh hadevarim asher tzivah Hashem la'asos osam — sheshes yamim te'aseh melachah" = "te'aseh" specifically = work does itself = not eager for wealth = not touch another's penny = "hevay mema'et b'esek v'esok b'Torah" = thought bound to Torah at time of business = work of the Mishkan (LM Tinyana 4; Siman 282). "U'vayom hashevi'i yihyeh lachem kodesh — Shabbas Shabbason laHashem." "Vayakhel Moshe" = include workers with Torah scholars = benefit for both = "dilah kari lihevay tzavasa l'chavrei." Chashmal = "dover emes b'levavo" / "Imma mesacheches al banehah": emunah dwells within the external forces → must draw Chashmal from Binah to clothe emunah. "V'dover emes b'levavo" → Imma (= "im labinah tikra") overspreads her children → heart forms Chashmal around emunah → external forces cannot draw sustenance. Chashmal lev = gematria of Shema. "L'hazhir gedolim al shvisas haketanim" (Rashi Exodus 20:10) = draw illumination from Binah (= Shabbas haGadol) onto emunah (= Malchus = Shabbas haKatan). emunah = lesser light = Ben Nannas = yanuka. Jeremiah 17:24–25: "if you observe Shabbos → kings enter through the gates → city inhabited forever." "HaPoreis sukkah shalom" / two Shabbos candles / 370 lights: "HaPoreis sukkas shalom aleinu v'al Yerushalayim" = Imma mesacheches al banehah → protected without needing to pray for protection (Zohar). Kavannos: "shalom" = shin-ayin = 370 lights = Chashmal. "HaPoreis sukkah" = initial letters = Adonai (= Malchus). "Shalom aleinu" = initial letters = shin-ayin. Through Chashmal → receive light of the face = 370 lights. Two Shabbos candles = one for Malchus / one for Binah. Two Shabbosim (Binah + Malchus) = "miyad nigalin" = external forces cannot draw at all. "V'taher libenu" = "dover emes b'levavo." Flame on Erev Shabbos = "shalheves Yah" drawn from Chochmah and Binah (kavannos) = repels the external forces. During weekdays they draw sustenance by Divine intent ("es asher shalas ha'adam b'adam") = Shechinah among the nations = clarifying sparks = Siman 38. Commerce in emunah = protects. On Shabbos all holiness ascends with all the clarified sparks; external forces want to rise with her → the Chashmal-flame repels them. Jeremiah 17:27: "v'hitzasi eish bishearehah" = "ayin hadleikah metzuyah ela bimakom sheyesh chilul Shabbas." Tamid offering / three commandments upon entering the Land: Through tamid = Chab"d of Asiyah ascends to Yetzirah; holy sparks of surrounding nations ascend to emunah (Jerusalem). Commerce in emunah = same effect. "B'or panecha yehalchun" (Psalms 89:16) = engage in commerce to renew intellect within emunah. The essential rectification = Shabbos itself. Draw Shabbos holiness onto the six weekdays = "zachrehu mei'echad." Three commandments: (1) Appointing a king = Shabbas Malkesah = emunah; (2) Cutting off Amalek = subduing husks + ascending sparks (= "va'yetze'u vayilketu" → "va'yavo Amalek"); (3) Building the Beis haMikdash = renewal of soul and mochin from the light of the face. Shofar blasts on Erev Shabbos = awakening from sleep. Mizmor Shir l'Yom HaShabbos encompasses all three: "ki hineh oivecha yoveidu v'yitparedu" + "v'tarem karni" = Amalek; "balosi b'shemen ra'anan" = appointing kingship (Psalms 45:8: "al ken meshachecha shemen sason"); "shetulim b'veis Hashem" = Beis haMikdash. Psalm 93: "Hashem melech" = Malchus; "mkkolot mayim rabbim = miplas areshaim" (Rashi); "l'veischa na'avah kodesh" = Beis haMikdash. "Lo charevah Yerushalayim ela al shebizyu bah talmidei chachamim v'al shechilelu es haShabbas." Isaiah 58 — Siman 35: "Regel" = emunah. "Raglehah yordos maves" = Shechinah descends during weekdays to clarify sparks; on Shabbos: "v'ashivah raglay el edosecha" = teshuvah to source = Chochmah Ila'ah = "Abba yasad brasa." "Raglecha" (2) = holy sparks clarified through commerce = "semach Zevulun." "Raglecha" (3) = Mishnah = Yetzirah; on Shabbos ascends. "Im tashov" acrostic = emes = "dover emes b'levavo" = Imma mesacheches al banehah. "Im" with tzairay = Aim = Imma (writings). "Me'asos chafatzecha" = draw Shabbos holiness onto weekdays, but on Shabbos itself refrain even from commerce in emunah (= awakening from sleep). "Call Shabbos a delight" = receiving mochin = "lo na'avah l'chesil ta'anug" / "kavod chachamim yinchalu." "Honored" = "liKdosh Hashem mechubbad." Delight through renewal of mochin = "teanug tamidi einenu ta'anug" → renewal each Shabbos = "chevodi chadash imadi" (Job 29:20). Oneg = Eden/Nahar/Gan: Eden = mochin = Chochmah = "ayin lo ra'asah"; Nahar = Binah or Tiferes; Gan = Malchus = emunah. "Dover emes b'levavo" = emes = Tiferes = "titen emes l'Yaakov"; lev = Binah. "Honor it / from your ways" = on weekdays: "b'chol derachecha da'ayhu"; on Shabbos: forbidden even those things. "Then delight" = Zohar: Atika Kadisha = renewal of mochin from the highest light of the face; also: true cleaving to G-d. "Heights of earth" = Chakla Tupichin = emunah ascending through Neh"y/Chag"t/Chab"d; saved from Amalek = sparks ascend. "Heritage of Yaakov" = Ze'ir Anpin = "dover emes b'levavo" = "titen emes l'Yaakov" = emunah protected = "shechon eretz u're'eh emunah v'hisanag al Hashem"; saved from surrounding enemies = "tzivah Hashem l'Yaakov sevivav tzarav." Also: mochin never confused = no need for sleep = "vayishkav bammakom hahu davka"; plain Torah = bounded; secrets of Torah = unbounded = inheritance without limits. "Ki pi Hashem diber" = Malchus ascends to Binah = "pum mmallel rabrevian" = "ki Hashem yiten chochmah mipiv da'as u'sevunah" = on Shabbos Malchus ascends to Chochmah = "ki kodesh hu."

Siman 36 onward continues in the next installment.

Na Nach Nachma Nachman MayUman

Yikara DiShabsa — Simanim 36–37

Yikara DiShabsa · יקרא דשבתא Part One — Simanim 36 and 37

Siman 36 — סימן לו Bikrov Alai Merey'im — "When evildoers draw close against me…" [Psalms 27:2] [Likutay Moharan I, Siman 36]

All the souls of Israel — their root is Yaakov our Patriarch — in the aspect of: "kol hanefesh haba'ah l'veit Yaakov [all the soul that came to the house of Yaakov]" [Exodus 1:1] — for he is the father of the seventy souls — and the root of all of them is the holy Shabbos — in the aspect of: "ki vo shavas vayinafash [for in it He rested and was refreshed]" [Exodus 31:17] — and the Sefer haBahir expounded: that from there all the souls fly. Also, on Shabbos is the essential revelation of the seventy faces of the Torah — which are the aspect of the light of the face — the shining countenance [anpin nehirin] — in the aspect of: "v'anpaha nehirin b'nhiru ila'ah [and her face shines with supernal radiance]." And all agree that on Shabbos the Torah was given — and then is the essential time for the perfection of the reading of the Torah — and it is explained in the holy Zohar: "oraissa mis'atara beh b'itrin shelimin — v'chol d'natar Shabbas k'ilu natar oraissa chulah [the Torah is crowned on it with complete crowns — and all who guard the Shabbos are as if they guarded the entire Torah]." And therefore Shabbos is called the heritage of Yaakov — for he is the first about whom the guarding of Shabbos is stated — as our Sages of blessed memory taught. And regarding the totality of the Torah it is likewise stated [Deuteronomy 33:4]: "Torah tzivah lanu Moshe — morashah kehillas Yaakov [the Torah that Moshe commanded us is the heritage of the congregation of Yaakov]." And likewise the totality of the holiness of Shabbos is bound up with the totality of the holiness of Israel — in the aspect of: "beinai u'vein Bnay Yisrael ot hi l'olam [between Me and the children of Israel it is a sign forever]" [Exodus 31:17] — and likewise: "ki ot hi beinai u'vein'chem l'doroseichem lada'as ki ani Hashem mekadish'chem [for it is a sign between Me and between you throughout your generations — to know that I am Hashem Who sanctifies you]." [Exodus 31:13] And our Sages of blessed memory taught: "a heathen who observes Shabbos is liable to death." And our Sages of blessed memory taught [Tractate Sanhedrin 59a]: "a heathen who engages in Torah is liable to death" — for they have no share in the seventy faces of the Torah. For the nations are from the aspect of the darkened face [anpin chashuchin] — and as our Sages of blessed memory taught [Tractate Sanhedrin 59a]: that the Torah is like a young woman betrothed to Israel — as it is stated: "morashah kehillas Yaakov [the heritage of the congregation of Yaakov]" and so on. [וכו']

Likewise Shabbos is called a bride [kallah] — and our Sages of blessed memory taught: "the Congregation of Israel shall be your mate," and so on. [וכו'] And likewise the essential revelation of the secrets of Torah is on Shabbos — as is well-known — and Shabbos itself is the aspect of secret [sod] — for it was given in privacy — as our Sages of blessed memory taught. And therefore on the holy Shabbos — when it is the time for the subduing of all the other sides — as explained in the holy Zohar — then all the seventy nations with all their evil traits fall and are subdued. And therefore our Sages of blessed memory taught: "all who guard the Shabbos are kept far from transgression." And it is known that the totality of traits are seven traits — each one encompassing ten — and therefore before one merits to purify all the traits from the grip of the evil within them — which are the aspects of the evil traits of the seventy nations — one must cry out seventy voices — as explained within. And the seventy voices are encompassed within the seven voices that David declared — as explained within in the teaching Atika, Siman 21. And therefore at the entry of Shabbos one recites the aforementioned seven voices. And this is the aspect of the seventy words in the Kiddush of Shabbos — recited over wine — which correspond to the aforementioned seventy voices — in the aspect of: "yayin l'arma kala [wine raises the voice]" — as explained in the holy Zohar — and as brought in the aforementioned teaching Atika.

And the totality of all the lusts and evil traits of the seventy nations is the lust for immorality [ta'avas ni'uf] — and the holiness of Shabbos is the aspect of the guarding of the Bris [covenant] — as is well-known — and as it is written: "bris olam [a covenant of eternity]." And therefore it is the opposite of this lust. And therefore Shabbos is called Kodesh [holy] — for: "kol makom she'atah motzeh geder ervah — sham atah motzeh kedushah [wherever you find a fence around sexual immorality — there you find holiness]." And therefore then is the essential time for marital union [zivug] — for then the union is in great holiness — and the physical lust has no grip on it — for this is the aspect of [Isaiah 56:4]: "so says Hashem to the sarisim who guard My Shabbosim — and choose that which I desire — and hold fast to My covenant." And it is expounded in the holy Zohar [Yisro, folio 89] on the matter of the Torah scholars — who restrain themselves [mesarsim atzman] during all the six weekdays — and wait with their union until Shabbos — because then is the union of the Matronisa [Shechinah] — see there — where it elaborates at length how they sanctify themselves at the time of the union — and intend in sublime holiness, and so on. [וכו'] And therefore they are called sarisim — for they merit to so nullify the physical lust that they are like actual sarisim who have no lust at all — and their entire union is only through the awakening to intend in the sublime holiness — and to establish righteous children, and so on — in the aspect of the awakening and desire they have to fulfill all the commandments for the sake of Heaven. For Shabbos is one aspect with Moshe Rabbeinu, peace be upon him — in the aspect of: "yismach Moshe b'matan chelko [Moshe rejoices in the gift of his portion]." For Shabbos is the aspect of Da'as — as mentioned above many times — and Da'as is the aspect of Moshe — as is well-known — and as explained within. And likewise the holy Shabbos is the totality of the entire Torah — for: "Shabbos is equal in weight to the entire Torah and the commandments" — which is the aspect of "Moshe" — whose gematria is 613 [taryag] — which is the totality of the entire Torah.

And therefore through the holiness of Shabbos there is drawn upon each and every person of Israel from the aspect of the separation and holiness of Moshe Rabbeinu, peace be upon him — who was separated from his wife completely. And through this one merits to nullify this lust. And also because the essential grip of this lust comes from the spirit of folly [ruach shetus] — as our Sages of blessed memory expounded on the verse [Numbers 5:12]: "ki sisteh ishto [when his wife strays]," and so on. [וכו']

And therefore through the illumination of Da'as that shines upon each and every person of Israel in the holiness of Shabbos — in the aspect of: "lada'as ki ani Hashem mekadish'chem [to know that I am Hashem Who sanctifies you]" — through this one merits to nullify this lust — and then the union is in sublime holiness — in the aspect of: "zachu — Shechinah sheryah beineihem [if they merit — the Shechinah dwells between them]" — the aspect of the Name יָה that is in man [ish] and woman [ishah] — for from this Name — which alludes to Chochmah and Binah — the holiness of Shabbos is drawn — as explained in the writings of the holy Ari z"l in the kavannos of Shabbos — in the secret of: "shalheves Yah [a flame of G-d]." [Song of Songs 8:6] And from there the flames of holy love [shalhuvin d'rechimusa] of the holiness of the Shabbos union are drawn in holiness — with love and awe — as understood in Tikkun 16, folio 31 — and see in the aforementioned kavannos and you will understand.

And therefore Yosef — who merited to nullify this lust and to stand firm in the trial — and through this merited the revelation of the Torah — the aspect of Chochmah and Binah — as explained within — also merited the holiness of Shabbos — as it is written [Genesis 43:16]: "v'tavoch tevach v'hachayn [and slaughter and prepare]" — and as our Sages of blessed memory expounded.

And it is explained in the holy Zohar that Yosef himself is the aspect of Shabbos — that is, as mentioned above. And also because the essential grip of this lust comes from the turbidity of the blood — that is, from the spleen [techol] — which is Lilit — the wicked maidservant — the mother of the Erev Rav — and Shabbos is the kingdom of Heaven [Malchusa d'Shemaya] — the aspect of Shabbas Malkesah — and then the aforementioned wicked maidservant is subdued — in the aspect of [Genesis 16:8]: "mipenay Sarai gevirti anochi boraches [I am fleeing from before Sarai my mistress]" — as explained in Tikkun 48. And therefore our Sages of blessed memory taught: "Jerusalem was destroyed only because they desecrated the Shabbos therein" — for then it is, heaven forfend, in the aspect of: "shifchah ki sirash gevirtah [a maidservant who displaces her mistress]." [Proverbs 30:23]

And behold — it is explained within that sometimes when immoral thoughts overcome him, heaven forfend — then he must shed tears at the time of accepting the yoke of Heaven — at the recitation of Shema. And this is the aspect of: "bachyin v'karin es Shema [weeping and reciting the Shema]." For the tears come from the waste products of dark melancholy [marah shechorah] — and through this the waste products are expelled and go out — that is, the immoral thoughts and lusts, and so on — [וכו'] and so on. [וכו'] And see in Shulchan Aruch, Siman 288, in the gloss (Hagah), subsection 2: that if it is a delight for him to weep — in order to release the sorrow from his heart — it is permitted to weep on Shabbos — and the Taz wonders at this — for if so, every person in sorrow should weep on Shabbos — except that if one weeps from the abundance of one's clinging to G-d, blessed be He — as is common among those who pray with devotion — it is permitted — and see there in Mishbetzos Zahav. And for our matter — weeping alone — perhaps sometimes does not help to repel the immoral thoughts. For even though through the weeping the waste products of the dark melancholy are expelled and go out — from which the thoughts flow, heaven forfend — nonetheless sometimes it is better to divert one's mind from them completely — and to repel them through distraction of the mind — in the manner of [Proverbs 12:25]: "de'agah b'lev ish yasi'chenah [worry in a person's heart — let him divert it]" from his mind — as our Sages of blessed memory taught — and not to weep over them at all. For sometimes they can be aroused and strengthened over him even more through the weeping — since through the weeping he deepens his thought in them even more. And therefore sometimes the distraction of the mind is better than this — and they are repelled by themselves — for the thought is in a person's control — as explained elsewhere. Therefore the remedy for this is to weep at the time of accepting the yoke of Heaven at the recitation of Shema — for then the essential depth of his thought is in clinging to G-d, blessed be He — and in the acceptance of the yoke of Heaven — and through the tears the waste products are expelled — which are the aspects of the wicked kingdom — and then the immoral thoughts are repelled from him.

And this is likewise what the Targum explained on the verse [Numbers 25:6]: "v'hemah bochim pesach Ohel Mo'ed [and they were weeping at the entrance of the Tent of Meeting]" — and this was in order to nullify the immoral thoughts that had grown very powerful then. And it is difficult for the Targum to raise the question of the Taz — for who knows whether through the weeping the sorrow will come out of his heart — through the expulsion of the waste products of dark melancholy — or whether, heaven forfend, through the weeping he will deepen his thought in the sorrow even more and be drawn after his sorrow even more — for this reason it is also forbidden to weep on Shabbos even for one in sorrow — for perhaps through this he will deepen his thought in his sorrow even more. And likewise regarding the repulsion of immoral thoughts the same question arises — for is it not better to completely distract the mind from them with all one's strength and not to think about them at all — for through the weeping they are sometimes aroused and strengthened even more. And therefore the Targum explained: "bachyin v'karin es Shema [weeping and reciting the Shema]." For because of the great strengthening of the immoral thoughts at that time — they were unable to remove them through distraction of the mind — and even through the acceptance of the yoke of Heaven at the recitation of Shema alone — they also would not depart at that time. But since they were greatly pained by the matter of the immoral thoughts — and they fled from them to accept upon themselves the yoke of Heaven with such great clinging that they were weeping from the abundance of clinging — even though in the midst of this it passed through their thought that they were also weeping over this — that the sorrow would leave their hearts — that is, to remove from themselves the evil immoral thoughts which are the aspects of the wicked kingdom — for they desire them in no manner — only the acceptance of the yoke of Heaven with great clinging — nonetheless — since the essential depth of their thought was in the clinging of the acceptance of the yoke of Heaven — therefore there was no concern that through this they would be strengthened even more, as mentioned above — but on the contrary! through this the immoral thoughts would separate from them. And the essential perfection of the acceptance of the yoke of Heaven is on the holy Shabbos — for this is the aspect of what in the sanctification of Keser one likewise recites: "Shema Yisrael," and so on — and as explained in the introduction to the Tikunim regarding the matter of the difference and distinction between the yichud achieved through the recitation of Shema and prayer on weekdays — and the yichud achieved through the recitation of Shema and prayer on Shabbos. And see in Tikkun 18, folio 34: "v'lei amrin Yisrael b'Shabbasos v'yomim tovin — Shema Yisrael [and to Him Israel says on Shabbosim and festivals — Shema Yisrael]," and so on. [וכו'] For then is the essential subduing and nullification of the other gods — the other power — the wicked kingdom — as is well-known.

And through the revelation of the Torah that is drawn on Shabbos — new souls are made — and this is the aspect of the extra soul merited on Shabbos — in the aspect of: "l'me'avad nishmatin v'ruchin chadtin [to make new souls and spirits]" — recited on Shabbos — as explained within. And therefore then is the essential time to assemble congregations and to teach Torah — as our Sages of blessed memory taught — for then the revelation of the Torah becomes for each person like a potion of life [sam chayyim] — in the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]." And therefore then is the essential time for drawing close to the Tzadikim and hearing words of Torah from them. For Shabbos is the aspect of the holiness of the Bris — as mentioned above — and through this the perfection of the mental faculties is drawn to each person according to his own aspect — and through this he can then grasp and understand the words of the Tzadik — until they become for him like a potion of life, as mentioned above. For Shabbos is the source of blessing — in the aspect of [Genesis 2:3]: "vayevarech Elokim es yom hashevi'i [and G-d blessed the seventh day]" — stated regarding Shabbos. That is — for through the great holiness of Shabbos — the light was formed above in the aspect of blessing — until it cannot be damaged by any thing — even in its descent below — for this is the aspect of [Exodus 20:11]: "al ken berach Hashem es yom haShabbas [therefore Hashem blessed the day of Shabbos]" — "berach" with a tzairay [beyrach] — specifically [davka] — the aspect of: "u'verach v'lo ashivenah [and He blessed — and I cannot reverse it]" [Numbers 23:20] — as explained within — that is, as it were, the Holy One, blessed be He, Himself formed the light for good in the aspect of blessing. And therefore: "miney nafkin kol birkan [from it all blessings go forth]" — as explained in the holy Zohar. For on the holy Shabbos all the worlds ascend — until at Musaf Shabbos Ze'ir Anpin ascends to the Keser of Abba — and the Nukvah to the Keser of Imma — and at Minchah they ascend even higher — for this is the aspect of what on the holy Shabbos the light was formed for blessing above — where it is the aspect of kamatz and satum [contracted and hidden] — the aspect of Keser — and now the light is formed there too for good and for blessing, as mentioned above.

And this is the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — for during the weekdays the seventy nations have grip — with their evil traits — on the holy legs — in the aspect of: "raglehah yordos maves [her legs descend to death]" — as explained in the writings — and all of this is in the aspect of: "es asher shalas ha'adam b'adam l'ra lo [a time when a person rules over a person for his harm]" [Ecclesiastes 8:9] — as is well-known — and as explained within: that every soul of Israel — before she has the revelation of Torah and service — is tested and refined in the exile of the seventy nations — that is, in their evil lusts — the essential one being the lust for immorality — which is the comprehensive evil of all the nations. And all of this in order to break the husk and eat the fruit — that is, to come through this afterward to the revelation of the Torah. And on Shabbos the holy legs also ascend from among them — and their evil falls completely below — as also understood in the teaching Tefillah l'Chavakuk, Siman 19. And this is the aspect of: "raglecha [your foot]" — which is the aspect of marital union — as [in the phrase]: "v'rachatz raglecha [and wash your feet]" [II Samuel 11:8] — as also brought in the writings — for then the union is in holiness, as mentioned above. And this: "me'asos chafatzecha b'yom kadshi [from pursuing your affairs on My holy day]" — the aspect of the Shabbos union — and as understood in Zohar Yisro, folio 89: "u'vachartu ba'asher chafatzti [and they choose that which I desire]" — "da zivuga d'Matronisa [this is the union of the Matronisa]" — for on Shabbos one can merit a union of such holiness — until it is pure of all the dross of lust, heaven forfend — and there is no personal desire in this — only the affairs of Heaven — for the sake of the supernal union — as understood in the aforementioned Zohar. "And you shall call the Shabbos a delight — the holy one of Hashem, honored." For Bris is the aspect of delight and honor — as mentioned above many times. And also because through this one merits the revelation of the Torah — which is the aspect of the mental faculties — the aspect of Chochmah, Binah, and Da'as — as explained within. And the mental faculties are the aspects of delight and honor — as also mentioned above many times. And this is the aspect of the commandments of the delight and honor of Shabbos. And also: "liKdosh Hashem mechubbad [the holy one of Hashem, honored]" — alludes that one should bind oneself to the kingdom of Heaven — which is the aspect of holiness and the fence of sexual immorality — in the aspect of [Leviticus 19:2]: "kedoshim tihyu ki kadosh ani [you shall be holy for I am holy]" — as explained within — and kavod [honor] is the aspect of Malchus — the aspect of Melech haKavod — as is well-known. "And honor it — from pursuing your own ways — from pursuing your affairs — and speaking words" — he should withhold himself from all matters of the weekday — even those that do not involve actual forbidden labor — and even from weekday speech — so as not to give the evil of the nations — which is the wicked maidservant — any grip to draw sustenance from Shabbos — but rather she should flee completely from before it — as also understood in the aforementioned Tikkun 48. "Then you will delight in Hashem" — for when one merits the holiness of Shabbos — which is the aspect of the rectification of the Bris and the nullification of the lust for immorality — then automatically all the evil lusts are nullified from him — and he merits that all his desire and delight is only for Hashem — and our Sages expounded in the holy Zohar: "da Atika Kadisha [this is the Holy Ancient One]" — for he merits to attain the secrets of the Torah of the kind about which: "d'mitamrin m'galyan lei [hidden things are revealed to him]" — for these secrets flow from the aspect of "oraissa d'Atika [the Torah of the Ancient One]." "And I will cause you to ride upon the heights of the earth" — "da Chakla Tupichin Kadishin [this is the Holy Apple Orchard]" — the aspect of the ascent of the holy Malchus — for he merits to bind himself to the Malchus d'Kedushah and to cast down and separate the grip of the wicked kingdom. And this is what our Sages expounded: one is saved from the subjugation of kingdoms — that is, as mentioned above.

"And I will feed you with the heritage of Yaakov your father" — who is the father of the seventy souls — and he merits the revelation of the seventy faces of the Torah — which are the root of the seventy souls of the house of Yaakov. And this is what the Zohar expounded: "da Ze'ir Anpin [this is Ze'ir Anpin]" — for the seventy faces of the Torah are the aspect of Ze'ir Anpin — as explained in the holy Zohar — and as also understood in the teaching Pasach Rabbi Shimon, Siman 60. And this is what our Sages expounded: one merits an inheritance without limits — that is — corresponding to the seventy faces of the Torah — which are the root of the seventy souls of the house of Yaakov — there are constraints [metzarim] and boundaries — which are the evil traits of the seventy nations — in the aspect of [Deuteronomy 32:8]: "yatzev gevulos amim l'mispar bnay Yisrael [He set the boundaries of the peoples corresponding to the number of the children of Israel]" — but he will merit to nullify all the aforementioned constraints. And this is what concluded: "for the mouth of Hashem has spoken [ki pi Hashem diber]" — that is — for the holiness of Shabbos encompasses the aspect of the rectification of the Bris — which is the aspect of the mouth of Hashem — as mentioned above many times in the name of the holy Zohar — and also the aspect of the Malchus d'Kedushah — which is the aspect of Malchus peh — and also the aspect of the revelation of the mental faculties — in the aspect of [Proverbs 2:6]: "ki Hashem yiten chochmah — mipiv da'as u'sevunah [for Hashem gives wisdom — from His mouth: knowledge and understanding]" — which is the aspect of what was said of Moshe Rabbeinu, peace be upon him (who is the aspect of the sacred Da'as of the totality of the revelation of the Torah) that all his power is in his mouth — as our Sages of blessed memory taught — and as brought below in Siman 43. And therefore through the holiness of Shabbos — which is the aspect of the holy speech — as brought in Zohar Bereishis, folio 32 — through this the lust for immorality is nullified — as also understood in the aforementioned Siman 43 — and one merits sacred unions — and one merits the revelation of Da'as and the mental faculties, as mentioned above.

Shabbos is the aspect of tefillin — as our Sages of blessed memory taught — which is why on Shabbos one is exempt from tefillin — and as explained in the holy Zohar and in the Tikunim — that Zachor [Remember] and Shamor [Guard] of Shabbos correspond to the brain and the heart — and to the tefillin shel yad [of the hand] and shel rosh [of the head]. And also then is the essential ascent of speech and its rectification. For Shabbos is the aspect of the holy speech — the aspect of: "v'daber davar [and speaking words]" — as mentioned above many times in the name of the holy Zohar. And then the aspect of the stormy spirit [ruach se'arah] is subdued — which is the great accuser [mekateig gadol] — the aspect of: "ketz kol basar [the end of all flesh]" — from which all arousal of harsh judgments and accusations comes — and they are subdued then under the holy speech — which is the aspect of the holiness of Shabbos — in the aspect of: "v'chol shaltanay rogzin — u'maray d'dina — kulhu arkin — v'chulhu almim — v'leis shaltana achara b'chulhu almin bar mina [and all the wrathful rulers — and the masters of judgment — all of them flee — and are entirely silenced — and there is no other dominion in all the worlds except her]," and so on. [וכו'] And then all the holy sparks of the aspect of the holy speech — that had fallen among them and drew sustenance from them — ascend and return to their root in holiness — in the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — and regel [foot] is the aspect of speech — as explained within.

Root of all souls = Yaakov = Shabbos / 70 faces of Torah: "Kol hanefesh haba'ah l'veit Yaakov." Sefer haBahir: "from there all souls fly." Shabbos = revelation of the 70 faces of Torah = "anpin nehirin." All agree Torah was given on Shabbos. Zohar: "oraissa mis'atara beh b'itrin shelimin." Shabbos called nachalas Yaakov = first to guard Shabbos. "Torah tzivah lanu Moshe — morashah kehillas Yaakov." Shabbos = bound to Israel = "ot hi l'olam." Non-Jew who observes Shabbos = liable (Sanhedrin). Non-Jew who studies Torah = liable (Sanhedrin 59a) — Torah = betrothed to Israel = "morashah kehillas Yaakov." Shabbos = kallah / sod / seventy nations subdued: "Keneses Yisrael yihyeh ben zugach." Shabbos given in privacy = aspect of sod. On Shabbos: all 70 nations with their evil traits subdued. "Kol hameshamer Shabbas meruchak min ha'aveirah." Seven traits × ten = 70. Must cry 70 voices. 70 voices in the seven voices of David (Siman 21). Seven voices recited at Shabbos entry. 70 words in Kiddush = 70 voices = "yayin l'arma kala" (Zohar). Shabbos = Bris = opposite of the lust for immorality: Totality of all evil lusts = ta'avas ni'uf. Shabbos = Bris = "bris olam." "Kol makom she'atah motzei geder ervah — sham kedushah." Essential time for zivug = in great holiness. Isaiah 56:4 on the sarisim. Zohar Yisro 89: Torah scholars restrain themselves all six weekdays and wait for Shabbos = "zivuga d'Matronisa." They are called sarisim = no lust at all = only sublime holy intention = to establish righteous children. Shabbos = one aspect with Moshe = Da'as = gematria 613 = totality of Torah. Moshe separated from his wife completely. Lust = from ruach shetus (Numbers 5:12). On Shabbos: "lada'as ki ani Hashem mekadish'chem" illuminates Da'as = nullifies lust. "Zachu — Shechinah sheryah beineihem" = the Yah in ish and ishah = Chochmah and Binah = drawn from Shabbos holiness (Ari = "shalheves Yah"). Tikkun 16 folio 31. Yosef nullified the lust = merited Torah revelation = merited Shabbos = "v'tavoch tevach v'hachayn." Zohar: Yosef himself = the aspect of Shabbos. Lust = from turbidity of blood = from the spleen = Lilit = wicked maidservant. Shabbos = Malchusa d'Shemaya = Shabbas Malkesah = wicked maidservant subdued = "mipenay Sarai gevirti anochi boraches" (Tikkun 48). "Lo charevah Yerushalayim ela al Shabbas" = "shifchah ki sirash gevirtah." Weeping and the Shema / repelling immoral thoughts: "Bachyin v'karin es Shema." Tears = from waste products of dark melancholy = expelled through weeping. SA 288, Hagah s.2 = weeping on Shabbos if it releases sorrow; Taz's question; Mishbetzos Zahav. Two strategies: (1) weeping during Shema acceptance = thoughts of the wicked kingdom expelled; (2) complete distraction of the mind = "de'agah b'lev ish yasi'chenah." Sometimes weeping deepens one's immersion in the thought = distraction is better. BUT the proper remedy = weep specifically during Shema acceptance because then the depth of one's thought is in clinging to G-d = the tears expel the waste without deepening the immoral thought. Targum on Numbers 25:6 = "bachyin v'karin es Shema." Essential perfection of Shema acceptance = on Shabbos. "V'lei amrin Yisrael b'Shabbasos v'yomim tovin — Shema Yisrael" (Tikkun 18, folio 34). Shabbos = essential time for subduing of the wicked kingdom. New souls / source of blessing / Musaf and Minchah ascents: Torah revealed on Shabbos → new souls made → extra soul = "l'me'avad nishmatin v'ruchin chadtin." Assemble congregations on Shabbos = Torah becomes sam chayyim = "to'amehah chayyim zachu." Draw near to Tzadikim on Shabbos to receive Torah. Shabbos = Bris = mental faculties drawn to each person → can grasp the Tzadik's words. Shabbos = source of blessing = "vayevarech Elokim es yom hashevi'i." Light formed above as blessing = "berach" with tzairay = "u'verach v'lo ashivenah" = G-d Himself formed the light for blessing. "Miney nafkin kol birkan" (Zohar). On Shabbos all worlds ascend: Musaf = Ze'ir Anpin to Keser d'Abba, Nukvah to Keser d'Imma; Minchah = ascend even higher. Isaiah 58 — Siman 36: "Feet" = 70 nations grip the holy legs in weekdays = "raglehah yordos maves" = "es asher shalas ha'adam b'adam." Each Jewish soul is tested in exile of 70 nations / ta'avas ni'uf = to break the husk and eat the fruit. On Shabbos: legs ascend from among them (cross-reference Siman 19). "Raglecha" also = zivug = "v'rachatz raglecha" (II Samuel 11:8). "Me'asos chafatzecha" = the Shabbos zivug = Zohar Yisro 89: "u'vachartu ba'asher chafatzti — da zivuga d'Matronisa" = no personal desire = only cheftzay shamayim = only for the supernal yichud. "Call Shabbos delight/honored" = Bris = oneg and kavod (many previous simanim) + mental faculties drawn = Chochmah/Binah/Da'as. "liKdosh Hashem mechubbad" = bind to the kingdom of Heaven = Malchus d'Kedushah = fence of ervah = "kedoshim tihyu." "Honor it / from your ways / speaking words" = give the wicked maidservant no grip = she flees = Tikkun 48. "Then delight in Hashem" = all evil lusts nullified = delight only in Hashem = Zohar: Atika Kadisha = "d'mitamrin m'galyan lei" = "oraissa d'Atika." "Heights of earth" = Chakla Tupichin = bind to Malchus d'Kedushah = cast down wicked kingdom = saved from subjugation. "Heritage of Yaakov" = father of 70 souls = revelation of 70 faces of Torah = Zohar: Ze'ir Anpin (Siman 60); saved from 70-nation constraints = "yatzev gevulos amim l'mispar bnay Yisrael." "Ki pi Hashem diber" = (1) Bris = peh Hashem (Zohar); (2) Malchus peh; (3) "ki Hashem yiten chochmah mipiv da'as u'sevunah" = Moshe's power in his mouth (Siman 43); through Shabbos as holy speech = lust nullified; merits sacred unions; merits revelation of Da'as and mochin.

Siman 37 — סימן לז Drishu Hashem V'Uzo — "Seek Hashem and His strength…" [Psalms 105:4] [Likutay Moharan I, Siman 37]

Shabbos is the aspect of nefesh [soul] — the aspect of [Exodus 31:17]: "ki vo shavas vayinafash [for in it He rested and was refreshed]" — and as explained in Zohar Vayakhel, folio 205: "ha'i yoma — yoma d'nishmatin hu — v'lo yoma d'gufa [this day — it is the day of souls — and not the day of the body]." And it is the aspect of Adam [the human being] — the aspect of: "vayehi ha'adam l'nefesh chayyah [and the man became a living soul]" [Genesis 2:7] — "l'ruach memalela [to a speaking spirit]" [Targum Onkelos] — and "ruach memalela" [the speaking spirit] is the aspect of the holiness of Shabbos — the aspect of [Isaiah 58:13]: "v'daber davar [and speaking words]" — stated regarding Shabbos — and as brought in Zohar Bereishis, folio 32. And it is the aspect of tzurah [form] — the aspect of wisdom and Da'as — the aspect of: "ki kodesh hu [for it is holy]" — and Kodesh is the aspect of Chochmah — as brought — and it is written [Exodus 31:13]: "lada'as ki ani Hashem mekadish'chem [to know that I am Hashem Who sanctifies you]." And it is the aspect of light — as our Sages of blessed memory taught: "He blessed them with light [barchu b'orah]." And it is the aspect of life — the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]." And it is the aspect of zikaron [remembrance] — as it is written [Exodus 20:8]: "zachor es yom haShabbas [remember the day of Shabbos]." And it is the aspect of Chesed — for on Shabbos great acts of lovingkindness are revealed — and all the harsh judgments are subdued and do not awaken at all — as explained in the holy Zohar. And it is the aspect of the wisdom of the Torah — for all agree that on Shabbos the Torah was given. And Shabbosim were given only for Torah study — as our Sages of blessed memory taught. And also Shabbos is the aspect of charity — the aspect of [Malachi 3:20]: "v'zarecha lachem yir'ay Shemi [and a sun shall shine for you who fear My Name]" (these are the guardians of Shabbos) "shemesh tzedakah [a sun of righteousness]." And as our Sages of blessed memory expounded: "shemesh b'Shabbas — tzedakah l'ani'im [the sun on Shabbos — charity to the poor]." And this is the aspect of the Torah — which is the aspect of Adam — as explained within. And then the evil in the four elements is subdued and nullified — and all four elements are then encompassed in holiness — as mentioned above in Siman 4 and Siman 8.

For Shabbos has within it from the virtue of fasting [segulas hata'anis] — as brought — and as explained below within in Siman 57. And therefore through it the lusts that flow from the aspect of the evil in the four elements are nullified — as through fasting — and even more so — as explained elsewhere. And this is likewise the aspect of the letters of אָדָם [Adam]: Mem — the closed Mem [ם] is the aspect of the World to Come — as is well-known — and as explained within — and this is the aspect of Shabbos — which is a foretaste of the World to Come. Dalet — is the aspect of the rectification of the four elements. Aleph — is the aspect of the wisdom and intellect merited through the holiness of Shabbos, as mentioned above. And all of this is the aspect of the letters of אָדָם — as explained within. And not only this — but on Shabbos even the body and matter — which is the aspect of behemah [animal] — is encompassed within the holiness of Shabbos — for this is the aspect of the commandment of the delight of Shabbos [oneg Shabbos]. For then even the pleasures of matter and body are very precious — and through them specifically the elevation of the tzurah [form] and intellect is achieved — for the meals of Shabbos allude to very high mental faculties — as explained in the kavannos.

And this is the aspect of the commandment of the resting of one's animal [shevisas behemato] — as it is written [Exodus 23:12]: "l'ma'an yanuach shorcha va'chamorecha [so that your ox and your donkey may rest]" — for the holiness of Shabbos extends even onto the animals of Israel, as mentioned above.

And because the holiness of Shabbos is the aspect of the nullification of the evil in matter and body — and the elevation of the intellect — which is the aspect of Adam — which one merits through fasting — therefore men of deeds [anshay ma'aseh] customarily fast every Erev Shabbos — especially if one has no appetite to eat when one does not fast — as explained in Shulchan Aruch, Orach Chayyim, Siman 249. For through the fact that one breaks one's appetite and does not eat on Erev Shabbos — in order to eat on Shabbos with appetite — through this one subdues even more the evil and lust in the four elements — and encompasses them within the holiness of Shabbos, as mentioned above. Also, Shabbos is the aspect of the holiness of the Land of Israel — the breath without sin [hevel she'ain bo chet] — through which the Patriarchs are revealed in the world — and harsh judgment and darkness and ignorance, and so on — are repelled from the world. For our Sages of blessed memory taught: "if you accept the Shabbos — you will enter the Land," and so on — [וכו'] "and Jerusalem was destroyed only because they desecrated the Shabbos." It follows that the essential holiness of the settlement of the Land of Israel is drawn from Shabbos. And see in the fifth of the last Tikunim [Tikkunim] — where it is explained that the holiness of the extra soul of Shabbos is the aspect of the Land of Israel. And also our Sages of blessed memory taught that on Shabbos the accompanying angels, and so on — say over him: "v'sar avonecha v'chata'ascha techupar [and your iniquity is removed and your sin is atoned]." [Isaiah 6:7] And likewise our Sages taught: "even one who worshipped idolatry as in the generation of Enosh — he is forgiven." It follows that through the guarding of Shabbos — each and every person of Israel merits the aspect of the breath without sin. And therefore the Torah study of the holy Shabbos is certainly exceedingly precious in worth — for it is the aspect of the breath without sin. And therefore through the holiness of Shabbos the Patriarchs are revealed in the world — in the aspect of [Leviticus 26:42]: "v'zacharti es brisi Yaakov — v'ha'aretz ezkor [and I shall remember My covenant with Yaakov — and the Land I shall remember]" — which is the aspect of שַׁבָּת — שִׁין ב"ת: "Shin" is the three Patriarchs — "Beis-Tav" is the holy Shechinah (which is the aspect of the holiness of the Land of Israel — as is well-known) — as explained in the holy Zohar — and see Zohar Yisro, folio 88b: "b'hadein yoma mis'atrin avahan — v'chol bnin yanak'in — v'chulhun mis'atran — b'hadein yoma kol dinin iskafyan v'lo mis'arin b'alma [on this day the Patriarchs are crowned — and all the children suckle — and all of them are crowned — on this day all harsh judgments are subdued and do not awaken in the world]," and so on. [וכו']

And see Zohar Vayikra, folio 12: "eimasai israbyat ara'ah kadisha — v'is'atrat b'itraha — hevay omer b'yom haShabbas [when does the holy Land flourish and is crowned with its crown? — you say: on the day of Shabbos]," and so on. [וכו']

And this is likewise the aspect of the excellence of the Shabbos charity — for the charity of Shabbos is in the aspect of the charity for the Land of Israel — as explained within.

And because Shabbos is the aspect of the revelation of the Torah and the soul, and so on — as mentioned above — and the root of the Torah and the soul is the aspect of the honor of G-d, blessed be He — as brought within — therefore one must be exceedingly careful about the honor of Shabbos. For through this one merits to receive the illumination of the soul and the Torah even more — as explained within. And this is likewise the aspect of the commandment of the delight of Shabbos — to delight it with food and drink. For the essential purpose of eating and drinking is in order to raise the souls and the holy sparks clothed within the things one eats and drinks. And therefore one who is a master of soul [ba'al nefesh] — that is, a Torah scholar and a Tzadik who merits the Torah — which is the aspect of the soul of Adam — and is called [Psalms 19:8]: "meshivas nefesh [restoring the soul]" — then if he eats with intention — in the aspect of [Proverbs 13:25]: "tzadik ochel l'sova nafsho [the righteous one eats to satisfy his soul]" — then through the souls within the food and drink being encompassed within his soul — through this they have an elevation. And when one eats meat — then the soul within the meat is elevated from the aspect of behemah [animal] to the aspect of Adam [human being] — and through this a great union is made — and through this an abundance and livelihood is drawn to Israel.

And therefore our Sages of blessed memory taught: "an am ha'aretz [unlearned person] is forbidden to eat meat." For since he is not a son of Torah — therefore the soul within the animal cannot ascend through him — but on the contrary — the reverse, heaven forfend. And even one who is a son of Torah — but has not rectified his deeds, heaven forfend — and his Torah study is not in the aspect of the breath without sin — which is the aspect of the air of the Land of Israel — it is likewise difficult for the soul within the animal to ascend through him — as also understood within. And therefore it is likewise difficult for him to eat meat.

And see in Sefer haKaneh in many places — where it was very stringent regarding the matter of eating meat — for the reasons mentioned above. (However, in these times — because of the weakness of the generation — it is difficult to be careful about this — as is well-known.) And therefore our Sages of blessed memory were very careful to speak words of Torah at the table — so that the eating should be in the aspect of the Torah and the soul. But the essential perfection of the rectification of eating and drinking is on the holy Shabbos — for the eating of Shabbos is entirely holy — as explained elsewhere — and as explained in the holy Zohar and in the writings of the holy Ari z"l. For the essential elevation of the Torah and the soul is on the holy Shabbos — and then is the essential completion of the rectification of the ascent of the souls and the holy sparks that were clarified — and then also the good within the husk of Nogah — which is the aspect of the animal soul [nefesh habehemis] — is encompassed within holiness — as is well-known — and all the workers of iniquity are scattered from it. And therefore then is the essential time for the perfect ascent of the holy sparks through the eating and drinking of Shabbos. And therefore Shammai was eating all his days in honor of Shabbos — as our Sages of blessed memory taught [Tractate Beitzah 16a] — in order to draw the holiness of Shabbos onto his eating — so that through this the sparks in the food could be clarified and ascend easily and be encompassed within the holiness as befitting. And as explained explicitly in the writings of the holy Ari z"l. And therefore the essential care about this was in the eating of meat — as is stated there: "he found a fine animal — he designated it for Shabbos," and so on. [וכו']

(And from this a person should derive a kal va'chomer [inference from minor to major] for himself.) And this is the aspect of: "v'tavoch tevach v'hachayn [and slaughter and prepare]" — and our Sages of blessed memory expounded: that Yosef guarded the Shabbos — for the essential rectification of slaughtering (the aspect of: "v'tavoch tevach") — so that through this the soul within the animal ascends to the aspect of the speaker [medaber] — the entire perfection of this rectification — as all that is brought within — is essentially accomplished through what is prepared for the Shabbos meal — for then is the essential perfection of all the aforementioned rectifications. For Shabbos itself is the aspect of the holy speech — the aspect of: "v'daber davar [and speaking words]" — as mentioned above in the name of the holy Zohar — and speech is from the aspect of the Shechinah — the aspect of Malchus peh — which is the aspect of Shabbas Malkesah — and the souls that were clarified ascend into her as mayim nukvin [feminine waters — m"n] — and a great union is made — for on Shabbos is the essential union of the Matronisa with the King — as explained in the holy Zohar in many places.

And through this an abundance and livelihood is drawn to Israel — for all the abundance and livelihood flows only from the holiness of Shabbos — as explained in the holy Zohar — and because the essential rectification of slaughtering is through the holy Shabbos — therefore one who desecrates Shabbos publicly — whose slaughtering is disqualified — as explained in Shulchan Aruch, Yoreh De'ah, Siman 2 — see there. (And there is more to explain in this.) Also — the matter of: "Mem Nun Tzaddik Peh Chaf [the final letters] — tzofim amrum [the prophets said them]" [Tractate Shabbos 104a] — the aspect of the rectification of the five gidin [tendons] through the fact that from the letters ר"י"ו ד"י"ן [riv din — the gematria of 216] אֲדֹנָי [Adonai] is made — which is the aspect of these judges — as explained within — this matter is also accomplished on Shabbos — for then is the essential sweetening of the judgments — as explained in the aforementioned Zohar. And then is the essential union of the Matronisa — for this is the aspect of: from a boy [na'ar] a girl [na'arah] is made with a Heh — through the fact that the five Alafin [thousands] within Binah are drawn — to sweeten the five times Din [judgment] within Malchus: five times Din equals in gematria נַעַר [na'ar] — equals in gematria 320 [shin-chaf] judgments. And through the five Alafin mentioned above the judgments are sweetened — and it becomes five times אֲדֹנָי [Adonai] — equals in gematria נַעֲרָה [na'arah] — 325 — and she is rectified for union. This rectification is accomplished on Shabbos — when the illumination is drawn from the aspect of the great Shabbos — the aspect of Binah — onto the aspect of the small Shabbos — the aspect of Malchus — as explained in the Tikunim — and as briefly alluded to above in Siman 32 in the teaching Adonai Sefasai Tiftach.

Also — the second sweetening accomplished from the aspect of ר"י"ו ד"י"ן אֲדֹנָי — where the judgments are sweetened through the drawing of the illumination of the Patriarchs into the world — for they are the aspect of three times ע"ב [72] — equals in gematria ר"י"ו [216] — and through this the judgment is sweetened and becomes אֲדֹנָי — for Aleph in its full-spelling equals 216 — and then from מנצפ"ך [Mem-Nun-Tzaddik-Peh-Chaf] — whose gematria equals ר"י"ו ד"י"ן [216 judgment] which equals פ"ר [280] — becomes פָּרָה [parah] — as all of this is explained in the writings of the holy Ari z"l in the kavannos of "Adonai sefasai tiftach," and so on. [וכו'] All of this is likewise accomplished in the holiness of Shabbos, as mentioned above. And this is what our Sages of blessed memory taught: "Shabbas v'dinim v'parah b'Marah nitztavu [Shabbos and the laws of judgment and the parah adummah were commanded at Marah]" [Tractate Sanhedrin 56b] — for they are one aspect — and all are encompassed within the holiness of Shabbos, as mentioned above. Also — the rectification of the aspect of "eilu melamdey tinokos [these are teachers of children]" — that their [learning] should be in the aspect of the breath without sin — is accomplished through the holiness of Shabbos — for then the learning is in the aspect of the breath without sin, as mentioned above. And this is what our Sages of blessed memory taught regarding Shabbos: "be'emes amru — hachazan ro'eh heichan hatinokos korin [it was truly taught — the chazan [synagogue official] sees where the children are reading]" [Tractate Shabbos 11a] — for then is the essential perfection of the aspect of the teachers of children. And because the blemish of all the above is in the aspect of: "achlu lechem — Hashem lo karu [they ate bread — they did not call upon Hashem]" [Psalms 14:4] — therefore our Sages of blessed memory taught: "ein Kiddush ela b'makom se'udah [Kiddush is only [valid] in the place of the meal]" — as it is stated: "v'karas l'Shabbas oneg [and you shall call the Shabbos a delight]" — "b'makom keriyah sham yihyeh oneg [in the place of the calling — there shall be delight]." For the Shabbos meals of oneg are in the aspect of: "Hashem karo [Hashem has called it]" — in the aspect of: "b'makom keriyah sham oneg [in the place of the calling — there is the delight]" — for Shabbos is the Name of the Holy One, blessed be He, and so on. [וכו']

And therefore the essential time for the union of Torah scholars is on Shabbos.

For during the weekdays the external forces have grip — which are the aspects of darkness, ignorance, and so on — until sometimes even holy souls are trapped within the scale-pan [tikla] — as explained within — and therefore it is then difficult to draw a holy soul through one's union — as also explained further in the holy Zohar and the writings. And for the most part — the great souls trapped within the scale-pan in the husk of Nogah are clothed in sons of the unlearned whose ways are like animals — and they also engage in marital union during the six weekdays — as explained in Zohar Yisro, folio 89 — see there. And likewise our Sages of blessed memory [Tractate Pesachim 49b] expounded on the daughters of the unlearned [Deuteronomy 27:21]: "arur shochev im kol behemah [cursed is one who lies with any animal]" — for their union is literally in the aspect of animality. Even so — sometimes specifically: "mibnay am ha'aretz tetze Torah [from the sons of the unlearned Torah will go forth]" — which is why they need to be respected — as explained within. But on the holy Shabbos — then is the essential illumination of the soul — for Shabbos is the World of Souls, as mentioned above. And also the good within the husk of Nogah — which is the aspect of animality — is encompassed within holiness, as mentioned above. And therefore through the Shabbos union — when it is the union of the Matronisa — one also merits to draw holy souls for one's children — as explained in the holy Zohar — and this is what is explained in the aforementioned Zohar Yisro: "u'chad alma salik b'dina — istagal Kub"H b'inun bnoi [when the world is subject to judgment — the Holy One, blessed be He, looks upon those sons]" (that is, upon those sons born from the Shabbos union) "u'merachem al alma — v'al da chsiv: kulah zera emes [and has mercy on the world — and about this it is written: 'wholly a seed of truth']" [Jeremiah 2:21] and so on — "k'mah d'at amar: titen emes l'Yaakov [as it says: 'give truth to Yaakov']" and so on. [וכו'] That is — for on Shabbos — which is the aspect of the breath without sin — the illumination of the Patriarchs is revealed in the world — to protect the world — and to repel the judgment and the darkness and the ignorance and so on — from the world. (This is the aspect of "Magen Avos [the shield of the Patriarchs]" recited on Shabbos night.) And therefore the sons born from the union of Torah scholars on Shabbos are drawn from the aspect of the breath without sin — through which all the judgments are sweetened — and Chesed and mercy are drawn, as mentioned above. And as explained within — and Yaakov our Patriarch is the aspect of the totality of the Patriarchs — for he encompasses all of them — as is well-known.

And therefore Shabbos is the aspect of the ultimate purpose of the creation of heaven and earth. For [Zohar Shemos, folio 42b]: "ikkar tachlis haberiyah kula — hu b'gin d'yishtamodu'in lei [the essential ultimate purpose of all Creation is so that they should know Him]" — as explained within. And it is impossible to recognize Him, blessed be He, and to know of Him — except through the holiness of Shabbos — which is the totality of the entire Torah — through which the darkness and the ignorance and the external wisdoms are repelled from the world — and one merits the wisdom and intellect of holiness — through which one attains Him, blessed be He — for this is the aspect of: "ki ot hi beinai u'vein'chem l'doroseichem — lada'as ki ani Hashem mekadish'chem [for it is a sign between Me and between you throughout your generations — to know that I am Hashem Who sanctifies you]" — as mentioned above. And see Shulchan Aruch, Orach Chayyim, Siman 307, subsection 17: "assur lilmod b'Shabbas v'Yom Tov zulas b'divray Torah — v'afilu b'sifray chochmot assur [it is forbidden to study on Shabbos and Yom Tov anything other than words of Torah — and even books of secular wisdom are forbidden]." And even though it states there: "and there are those who permit," and so on — [וכו'] — since he brought the opinion of the prohibitors as the primary opinion in an unattributed ruling — it appears that he agreed with their words. (And see Chayey Adam, section 61 — and Eshel Avraham, Siman 308, subsection 76.)

And this is [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — that is — for during the weekdays the Sitra Achra — the aspect of darkness and ignorance, and so on — has grip on the holy legs — in the aspect of [Proverbs 5:5]: "raglehah yordos maves [her legs descend to death]." But on Shabbos the holy legs ascend from among them — as is well-known from the writings. And then also the good within the animality — the bodily pleasures — is encompassed within holiness, as mentioned above. And this too is in the aspect of: "im tashiv miShabbos raglecha" — that even the animality and materiality — which are the aspects of legs — as it is written [II Kings 3:9]: "v'lo hayah mayim lamachaneh u'livhemah asher b'ragleihem [and there was no water for the camp — and for the animals that were at their feet]" — and likewise the body in general is called a leg [regel] relative to the soul — as understood from the words of our Sages — in the parable of the lame one and the blind one. And this: "me'asos chafatzecha b'yom kadshi [from pursuing your affairs on My holy day]" — he should refrain from pursuing his own affairs in which there is sometimes a grip of the darkness and the ignorance and so on — but rather engage in the affairs of Heaven — which are the wisdoms of the Torah — in the aspect of [Psalms 1:2]: "ki im b'Toras Hashem cheftzo [but in the Torah of Hashem is his desire]" — and it is written [Proverbs 3:15]: "v'chol chafatzecha lo yishvu vah [and all your desires cannot compare with it]." And it is written [Isaiah 42:21]: "Hashem chafetz l'ma'an tzidko yagdil Torah v'ya'adir [Hashem desired — for the sake of His righteousness — to magnify the Torah and to make it glorious]" — and this: "l'ma'an tzidko [for the sake of His righteousness]" — for the Torah is called tzedakah — as explained within. And likewise the Land of Israel is called: "eretz chefetz [a land of desire]." [Malachi 3:12] And this is how the prophet rebuked them [Isaiah 58:3]: "hen b'yom tzomchem timtze'u chefetz [behold — on the day of your fast you find your desire]," and so on. [וכו'] That is — for the essential purpose of fasting and self-affliction is to subdue the matter and the ignorance of the body — which are the aspects of desire [chefetz] and lust gripped in the four elements. And you — on the day of your fast — are eagerly pursuing your own desires and lusts.

And this is the aspect of: "me'asos chafatzecha b'yom kadshi [from pursuing your affairs on My holy day]" — he should refrain from his own affairs — and not only that — for on Shabbos even his own personal pleasures — the bodily delights — are encompassed within holiness — through the wisdom and intellect that shines on Shabbos — the aspect of: "ki kodesh hu [for it is holy]" — as mentioned above. And this: "v'karas l'Shabbas oneg [and you shall call the Shabbos a delight]" — for the intellect and wisdom are the aspect of delight — as mentioned above many times — and the delight of Shabbos is the aspect of the delight of the soul — in the aspect of [Isaiah 55:2]: "shim'u shamo'a elay v'ichlu tov — v'tis'anag b'deshen nafshechem [hearken diligently to Me and eat good — and let your soul delight in abundance]." And this: "liKdosh Hashem mechubbad [the holy one of Hashem, honored]" — for honor is the aspect of the root of the soul and the Torah that are revealed in the holiness of Shabbos — as mentioned above and as brought within. And this: "v'chibadto mei'asos derachecha [and honor it — from pursuing your own ways]" — he should refrain from his own ways — which sometimes have a grip of ignorance within them — the aspect of [Ecclesiastes 10:3]: "v'gam badarech keshe'hasachal holech — v'amar l'chol sachal hu [and also on the road — when the fool walks — he says to everyone that he is a fool]." And it is written [Proverbs 19:3]: "ivelesah adam tesalef darko [the foolishness of a person distorts his way]."

And this: "mimitzo chafatzecha v'daber davar [from pursuing your affairs — and speaking words]" — he should refrain even from speaking a single word of the weekday — so as not to blemish in the holiness of Shabbos — which is the aspect of the holy speech — the aspect of the breath without sin, as mentioned above. "az tis'anag al Hashem [then you will delight in Hashem]" — that is, he will merit to purify all four of his elements to such a degree — that his entire delight shall be only for Hashem — for this is the essential ultimate purpose of Creation — "b'gin d'yishtamodu'in lei [so that they should know Him]" — as mentioned above. And in the holy Zohar it is expounded on this: "da Atika [this is the Ancient One]," and so on — [וכו'] — that is, he merits the ultimate perfection of attainment in the wisdom of the holy Torah — until he attains the aspect of Atika.

"v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — "da Chakla Tupichin Kadishin [this is the Holy Apple Orchard]" — which alludes to the ascent of Malchus — until she is united, as it were, to draw new souls — as explained in the writings — and our Sages expounded in the Gemara: one is saved from the subjugation of kingdoms — that is, one is saved from the grip of ignorance — which is in the aspect of: "melech zaken u'chesil [an old and foolish king]." [Ecclesiastes 4:13] "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — "da Ze'ir Anpin [this is Ze'ir Anpin]" — the aspect of Tiferes — this is the aspect of the revelation of the Patriarchs in the world — the aspect of [Proverbs 17:6]: "v'tiferes banim avosam [and the glory of children is their fathers]." And this is the aspect of Yaakov — who is the aspect of Tiferes — and he is the aspect of the totality of the Patriarchs, as mentioned above. And this is what our Sages expounded: one merits an inheritance without limits — in the manner in which our Sages disputed [Midrash Rabbah, Bechukosai, section 36]: "how long does the merit of the Patriarchs endure?" — and likewise in the Gemara [Tractate Shabbos 55a] — and the Midrash Rabbah concludes: "Rav Acha said: the merit of the Patriarchs endures forever — forever they mention and say: 'for Hashem your G-d is a merciful G-d — He will not fail you — and He will not destroy you — and He will not forget the covenant of your fathers'" and so on. [וכו'] And also in its plain meaning — he intends that one should draw the aspect of the holiness of the Land of Israel — the aspect of the breath without sin — upon the entire world — until the darkness and the ignorance and the judgment shall be nullified from all the world — in the aspect of [Psalms 33:5]: "chesed Hashem mal'ah ha'aretz [the earth is full of the lovingkindness of Hashem]" — and it is written [Isaiah 11:9]: "ki mal'ah ha'aretz de'ah es Hashem [for the earth shall be full of the knowledge of Hashem]," and so on — [וכו'] and it is written: "va'yimaleh chevod Hashem es kol ha'aretz [and the glory of Hashem filled all the earth]" [Numbers 14:21] — in the aspect of: "yachiru v'yeda'u kol yoshvey sevel [they shall recognize and know — all the inhabitants of the world]," and so on — [וכו'] for this is the essential ultimate purpose of Creation — "b'gin d'yishtamodu'in lei [so that they should know Him]" — as it is written: "l'chevodi bera'asiv [for My glory I created it]," and so on — [וכו'] [Isaiah 43:7] as explained within. And this: "ki pi Hashem diber [for the mouth of Hashem has spoken]" — that is — for Shabbos is the aspect of the holy speech — which is in the aspect of the holy breath that has no sin — as understood within and as mentioned above. And through this the judgment and the darkness are repelled from the world — through the revelation of the Patriarchs — and Chesed and wisdom are drawn into the world — the wisdom of holiness — the wisdom of the Torah — until one merits the aspect of: "oraissa d'Atika [the Torah of the Ancient One]" — which is in the aspect of: "v'rav chesed [and abundant in lovingkindness]" — as explained elsewhere. And this is the aspect of: "v'Atika Kadisha galei r'usa dilei [and the Holy Ancient One reveals His will]" — as explained in the holy Zohar — regarding the holiness of the holy Shabbos.

Shabbos is the day of souls and not the day of the body — as mentioned above many times. And then the corporeality and the animality — which is the aspect of the power of the lust within a person for material things — is subdued through the greatness of the illumination of the holy soul that shines on the holy Shabbos. And then all the shames and hatreds and disputes — which are the aspects of the impure husks — are nullified — and the aspect of "Bris Shalom [covenant of peace]" is revealed — which is the aspect of the holiness of Shabbos — as is well-known. And there is peace below and above — for Shabbos is the aspect of: "Melech she'hashalom shelo [the King whose peace is His]" — as is well-known.

Shabbos = seven qualities of the nefesh/Adam: (1) Nefesh: "ki vo shavas vayinafash" = Zohar Vayakhel 205: "yoma d'nishmatin hu v'lo yoma d'gufa." (2) Adam = "nefesh chayyah" = "ruach memalela" (Targum) = holy speech = "v'daber davar" (Zohar Bereishis 32). (3) Tzurah/form = wisdom and Da'as = "ki kodesh hu" = Chochmah. (4) Light = "barchu b'orah." (5) Life = "to'amehah chayyim zachu." (6) Zikaron = "zachor es yom haShabbas." (7) Chesed = "kol dinin iskafyan v'lo mis'arin" (Zohar). Also: wisdom of Torah (all agree it was given on Shabbos). Also: tzedakah = "shemesh tzedakah" (Malachi 3:20) = "shemesh b'Shabbas tzedakah l'ani'im." Evil of the four elements subdued / Aleph-Dalet-Mem: Evil of four elements subdued on Shabbos (Simanim 4 and 8 cross-reference). Shabbos has the virtue of fasting = nullifies lusts of four elements (Siman 57 cross-reference). Aleph-Dalet-Mem: Mem-satum = World to Come = foretaste; Dalet = rectification of four elements; Aleph = wisdom/intellect. Body and matter (behemah) also encompassed in Shabbos holiness = oneg Shabbos. Bodily pleasures precious = elevation of tzurah through them specifically. Shabbos meals allude to very high mochin (Ari kavannos). "L'ma'an yanuach shorcha va'chamorecha." Men of deeds fast every Erev Shabbos (SA OC 249) = breaks appetite = subdues the evil of four elements. Shabbos = Land of Israel / hevel she'ain bo chet / Patriarchs revealed: Shabbos = kedushah of Eretz Yisrael = the breath without sin = through which the Patriarchs are revealed and judgment/darkness repelled. "Im mekablin eschem haShabbas — nichnasim atem la'aretz." "Lo charevah Yerushalayim ela al Shabbas." Fifth of the last Tikunim: extra soul of Shabbos = aspect of Eretz Yisrael. Angels say "v'sar avonecha v'chata'ascha techupar." "Even one who worshipped idolatry like the generation of Enosh — he is forgiven." Torah study of Shabbos = in the aspect of hevel she'ain bo chet. "V'zacharti es brisi Yaakov v'ha'aretz ezkor" = Shabbas = Shin-Beis-Tav: Shin = three Patriarchs; Beis-Tav = the holy Shechinah = kedushah of Eretz Yisrael (Zohar). Zohar Yisro 88b: "b'hadein yoma mis'atrin avahan" = cited in full. Zohar Vayikra 12: "eimasai israbyat ara'ah kadisha — b'yom haShabbas" = cited. Charity of Shabbos = charity for Eretz Yisrael. Honor of Shabbos / eating and drinking / "ba'al nefesh": Honor of Shabbos → receive illumination of soul and Torah more. Eating and drinking on Shabbos = raise the souls and sparks within the food. "Ba'al nefesh" (Torah scholar) eats with intention = "tzadik ochel l'sova nafsho." Eating meat = elevates the soul within the animal from behemah to Adam = great yichud = livelihood drawn. "Am ha'aretz assur le'echol basar." Even Torah scholar who hasn't rectified his deeds = Torah not in the aspect of hevel she'ain bo chet → difficult to eat meat (Sefer haKaneh, note about weakness of the generation). Must speak Torah at the table. Essential rectification of eating = on Shabbos = all holiness; Nogah's good encompassed. Shammai ate all his days in honor of Shabbos (Beitzah 16a) = draw Shabbos holiness onto eating. "V'tavoch tevach v'hachayn" = Yosef guarded Shabbos = rectification of the shechitah = soul of animal ascends to medaber. Shabbos zivug / new holy souls / "kulloh zera emes": Shabbos = Malchus peh = Shabbas Malkesah = clarified souls ascend as m"n = great yichud = "zivuga d'Matronisa." All abundance flows from Shabbos. Mechalel Shabbos b'farhesya = shechitah disqualified (SA YD 2). Mntzpch = five gidin = "tzofim amrum" (Shabbos 104a) = rectification accomplished on Shabbos. Na'ar → Na'arah (five Alafin of Binah sweeten five times Din of Malchus): five times Din = 320 = na'ar; five times Adonai = 325 = na'arah. This = drawing Shabbas haGadol (Binah) onto Shabbas haKatan (Malchus) = Siman 32. Three Patriarchs × 72 = 216 = riv → Aleph = 216 → din → Adonai = from mntzpch = pur → parah. All = accomplished on Shabbos. "Shabbas v'dinim v'parah b'Marah nitztavu" (Sanhedrin 56b) = one aspect. Melamdei tinokos = hevel she'ain bo chet → on Shabbos = "hachazan ro'eh heichan hatinokos korin" (Shabbos 11a). "Ein Kiddush ela b'makom se'udah" = "b'makom keriyah sham oneg" = "Shabbos shemei d'Kub'H." Weekday zivug: external forces trap holy souls in the tikla. Zohar Yisro 89: most sons of the am ha'aretz = great trapped souls in Nogah = animal-like unions. "Mibnay am ha'aretz tetze Torah." BUT on Shabbos = World of Souls = Nogah's good encompassed = "zivuga d'Matronisa" → holy souls drawn. Zohar Yisro: "u'chad alma salik b'dina — istagal Kub'H b'inon bnoi u'merachem al alma" = "kulloh zera emes" (Jeremiah 2:21) = "titen emes l'Yaakov." Shabbos sons = hevel she'ain bo chet = judgments sweetened = Chesed drawn = Magen Avos. Yaakov = totality of the Patriarchs. Shabbos = ultimate purpose of Creation / SA OC 307: Zohar Shemos 42b: "ikkar tachlis haberiyah kula — hu b'gin d'yishtamodu'in lei." Can only know G-d through Shabbos = totality of Torah = repels darkness/external wisdom. SA OC 307 §17: "assur lilmod b'Shabbas v'Yom Tov zulas b'divray Torah v'afilu b'sifray chochmot assur." Chayey Adam §61; Eshel Avraham §308 §76. Isaiah 58 — Siman 37: "Feet" = Sitra Achra of darkness/ignorance grips holy legs in weekdays ("raglehah yordos maves"); on Shabbos feet ascend; also the bodily/animal aspect = feet = "u'livhemah asher b'ragleihem" (II Kings 3:9) = body = regel relative to soul (parable of lame and blind). "Affairs" = refrain from his own desires that have the grip of ignorance; engage in Torah = "ki im b'Toras Hashem cheftzo"; "v'chol chafatzecha lo yishvu vah"; "Hashem chafetz l'ma'an tzidko yagdil Torah"; Torah = tzedakah; Eretz Yisrael = "eretz chefetz"; Isaiah 58:3: "hen b'yom tzomchem timtze'u chefetz" = rebuked for pursuing lusts instead of fasting properly. On Shabbos bodily pleasures are encompassed in holiness through the wisdom = "ki kodesh hu." "Call it delight" = wisdom/intellect = oneg; oneg Shabbos = "v'tis'anag b'deshen nafshechem" (Isaiah 55:2). "Honored" = root of the soul and Torah. "Honor it/from your ways" = refrain from ignorant ways = "v'gam badarech keshe'hasachal holech" (Ecclesiastes 10:3); "ivelesah adam tesalef darko." "Speaking words" = holy breath without sin. "Then delight in Hashem" = purify all four elements = delight only in Hashem = ultimate purpose = "b'gin d'yishtamodu'in lei" = Zohar: Atika = ultimate attainment in wisdom of Torah. "Heights of earth" = Chakla Tupichin = Malchus ascends to draw new souls (Ari); saved from subjugation = saved from "melech zaken u'chesil." "Heritage of Yaakov" = Ze'ir Anpin = Tiferes = revelation of Patriarchs = "v'tiferes banim avosam" = Yaakov = totality of Patriarchs; saved from constraints = merit of Patriarchs endures forever ("Rav Acha" in Midrash Rabbah); also plain meaning: draw kedushah of Eretz Yisrael onto all the world = nullify darkness everywhere = "chesed Hashem mal'ah ha'aretz" = "ki mal'ah ha'aretz de'ah es Hashem" = "va'yimaleh chevod Hashem es kol ha'aretz" = "yachiru v'yeda'u kol yoshvey sevel" = "l'chevodi bera'asiv." "Ki pi Hashem diber" = Shabbos = holy speech = hevel she'ain bo chet = repels judgment/darkness = reveals Patriarchs = draws Chesed and wisdom = "oraissa d'Atika" = "v'rav chesed" = "v'Atika Kadisha galei r'usa dilei" (Zohar on Shabbos). Siman 38 onward continues in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Yikara DiShabsa — Simanim 38–42 Yikara DiShabsa · יקרא דשבתא Part One — Simanim 38–42 נ נח נחמ נחמן מאומן Siman 38 — סימן לח Merkavos Par'oh — "The chariots of Pharaoh…" [Song of Songs 1:9] [Likutay Moharan I, Siman 38] Shabbos is the aspect of tefillin — as our Sages of blessed memory taught — which is why on Shabbos one is exempt from tefillin — and as explained in the holy Zohar and in the Tikunim — that Zachor [Remember] and Shamor [Guard] of Shabbos correspond to the brain and the heart — and to the tefillin shel yad [of the hand] and shel rosh [of the head]. And also then is the essential ascent of speech and its rectification. For Shabbos is the aspect of the holy speech — the aspect of: "v'daber davar [and speaking words]" — as mentioned above many times in the name of the holy Zohar. And then the aspect of the stormy spirit [ruach se'arah] is subdued — which is the great accuser [mekateig gadol] — the aspect of: "ketz kol basar [the end of all flesh]" — from which all arousal of harsh judgments and accusations comes — and they are subdued then under the holy speech — which is the aspect of the holiness of Shabbos — in the aspect of: "v'chol shaltanay rogzin — u'maray d'dina — kulhu arkin — v'chulhu almim — v'leis shaltana achara b'chulhu almin bar mina [and all the wrathful rulers — and the masters of judgment — all of them flee — and are entirely silenced — and there is no other dominion in all the worlds except her]," and so on. [וכו'] And then all the holy sparks of the aspect of the holy speech — that had fallen among them and drew sustenance from them — ascend and return to their root in holiness — in the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — and regel [foot] is the aspect of speech — as explained within. And the beginning of the ascent of speech is from its head — that is, from the choicest truth that is within speech, and so on — as explained within. And this is the aspect of: א'ם ת'שיב מ'שבת — the initial letters spell אֶמֶת [emes] — as explained in the writings. And this is what our Sages of blessed memory taught [Yerushalmi Demai]: "even an unlearned person fears to lie on Shabbos." And this is what our Sages of blessed memory taught: "zachor es yom haShabbas [remember the day of Shabbos]" — "zachrehu mei'echad b'Shabbas [remember it from the first day of the week for Shabbos]" — for one must draw the holiness of Shabbos also onto the six weekdays. For during the six weekdays — then the dominion of the "ketz kol basar" holds sway — as is well-known — and as explained within. And when one strengthens oneself then to draw the holiness of Shabbos — which is the aspect of the rectification of speech — through fulfilling: "kava'ta itim l'Torah [establish fixed times for Torah]" — and as our Sages of blessed memory taught: "hevay mema'et b'esek v'esok b'Torah [minimize your engagement in business and engage in Torah]" [Avos 4:10] — especially through Torah studied at night — for then the dominion of: "ketz kol basar" strengthens even more — the aspect of: "ketz sam l'choshech [he sets an end for the darkness]" [Job 28:3] — and likewise through Torah studied in poverty and hardship — which is likewise the aspect of night — and the essential poverty and hardship is felt most strongly during the six weekdays — which are the days of labor — when the poor person is occupied pursuing his livelihood through great toil. Which is not the case on the holy Shabbos — which is a day of rest and joy for all — and as our Sages of blessed memory asked [on the verse Proverbs 15:15]: "kol yemay ani ra'im [all the days of a poor person are evil]" — "but are there not Shabbosim and Yom Tovim?" — see there what they resolved. It follows that the essential strengthening of poverty and hardship in its plain sense is during the weekdays. And when one strengthens oneself then to draw the aspect of the holiness of Shabbos — especially through the aforementioned Torah study — for: "lo nitnetu Shabbasos ela l'divray Torah [Shabbosim were given only for words of Torah]" — and all agree that: "b'Shabbas nitnah Torah [the Torah was given on Shabbos]" [Tractate Shabbos 88a] — as mentioned above many times. And through the fact that one detaches oneself from labor and occupation even during the weekdays — and establishes fixed times for Torah as mentioned above — and even during the time of occupation and labor one's thought is bound to the holy Torah and to the holiness of Shabbos — and one intends that one's engagement in work is in order to earn money and be able to receive Shabbos with honor — and also in order to be able to support Torah scholars — who even during the weekdays are in the aspect of the holiness of Shabbos compared to other people — as mentioned above in Siman 35 — through this one subdues the side of "ketz kol basar" under the holy speech even during the weekdays — and the harsh judgments are sweetened — and acts of lovingkindness are drawn even then — in the aspect of: "moshchin alav chut shel chesed bayom [they draw upon him a thread of lovingkindness by day]" — as explained within — and through this one merits afterward to receive the illumination of the holiness of the holy Shabbos itself even more — and then speech comes forth in song and praise and hallel to the Holy One, blessed be He — as explained within. And this is the aspect of "Mizmor Shir l'Yom HaShabbos — tov l'hodos laHashem — v'chol haggid baboker chasdecha [a psalm, a song for the day of Shabbos — it is good to give thanks to Hashem — to declare Your kindness in the morning]" — the aspect of the morning of Avraham [boker d'Avraham] — "v'emunascha ballaylos [and Your faithfulness in the nights]" — for even at night — when then the dominion of "ketz kol basar" holds sway — and one cannot draw fully the aspect of the holy mental faculties — which are the aspect of the revelation of the acts of lovingkindness — nonetheless one must strengthen oneself even then through complete faith [emunah sheleimah] — for [Lamentations 3:22–23]: "chasdey Hashem ki lo samnu — v'chol — chadashim labekarim — rabbah emunasecha [the kindnesses of Hashem — for they are not ended — and so on — they are new every morning — great is Your faithfulness]" — for even the darkness of night one must believe is only for the sake of the renewal of the acts of lovingkindness each morning — in the aspect of: "chadashim labekarim [new every morning]" — as explained elsewhere. And this is the secret of the flame of fire [shalhava d'asha] that descends on Erev Shabbos to singe the heads of the impure husks — so that they cannot attach themselves to the holiness, and so on — and as explained in the kavannos. For on the holy Shabbos the Malchus — which is the aspect of the holy speech — ascends to Chochmah and Binah — which are יָה [Yah] — and then the husks — the aspect of: "ketz kol basar" — also wish to ascend with her — since during the weekdays they have some sustenance from speech — in the aspect of: "achar hadevarim [after the matters/words]" [Genesis 15:1; 22:1; 39:7] — for then it is in the aspect of: "raglehah yordos maves [her legs descend to death]" [Proverbs 5:5] and in the aspect of: "nachash karuch al akevah [the serpent coiled around the heel]." And therefore on Erev Shabbos the flame of fire descends — the aspect of the holy Gevuros [powers of severity] — whose root is from the side of Imma — the aspect of Binah libah [Binah — the heart] — as explained in the writings. For from Binah harsh judgments are aroused — as is well-known — and through this the husks fall below — and the aspect of the side of "ketz kol basar" is subdued — and then the speech — which is the aspect of Malchus — ascends to its root — which is the aspect of the flame of the aforementioned Gevuros whose root is in the heart — in the aspect of [Psalms 39:4]: "cham libi b'kirbi — b'hag'igi tiv'ar esh [my heart grew hot within me — in my meditation a fire burned]." And there too is the true root of the truth of speech — in the aspect of [Psalms 15:2]: "v'dover emes b'levavo [and speaks truth in his heart]." And then one begins to speak — with the warmth of his heart — words of truth from his heart — with an awakening to repentance — and he sees his own lowliness and the greatness of the Creator — and great shame enters into him over the greatness of his transgressions against the great and ruling root and source of all the worlds, and so on — as explained within. And this is the aspect of the awakening to repentance and the great shame that a person must have before entering the holiness of Shabbos — as explained in the kavannos. And afterward — when one actually receives the holiness of Shabbos — which is the aspect of complete repentance — and merits to receive the illumination of the holy mental faculties that shine on the holy Shabbos — one is then even more ashamed — until the shame and the awe are revealed on one's face — as explained within. And this is the aspect of the great shame and awe visible on the face of the true Tzadik on the holy Shabbos. And this shame is the aspect of the light of tefillin — and therefore a person is obligated to greet the face of his teacher on Shabbos — as explained in the holy Zohar — and likewise then is the essential time to draw close to the truly righteous ones — as mentioned above many times — for then through the very gazing alone — gazing at their faces — one merits to receive knowledge and mental faculties of the greatness of the Creator, blessed be He — until he too merits the awe and shame of holiness — which is the aspect of the light of tefillin — for this is the aspect of the holiness of Shabbos — the letters: שַׁבָּת — בֹּשֶׁת [boshes] — as brought in the writings and the holy Tikunim. And this is the aspect of: "barchu b'or panav shel Adam [He blessed them with the light of the face of a person]" — as our Sages of blessed memory taught regarding Shabbos. For the light of this shame revealed on his face through the holiness of Shabbos — this is the aspect of [Exodus 34:29]: "ki karan or panav [for the skin of his face radiated light]" — as brought within.

And therefore Moshe Rabbeinu, peace be upon him — who merited the light of tefillin in its perfection — for this is the aspect of: "ki karan or panav" — stated regarding Moshe — as explained within — therefore he also merited in its perfection the holiness of Shabbos — in the aspect of: "yismach Moshe b'matan chelko [Moshe rejoices in the gift of his portion]." And this is the aspect of what is explained in the writings of the holy Ari z"l — that Moshe Rabbeinu, peace be upon him, returns the adayim [adornments] to Israel on Shabbos — for regarding them it is stated [Exodus 33:6]: "vayisnatzlu es adayim — u'Moshe yikach es ha'ohel [and the children of Israel stripped themselves of their adornments — and Moshe took the tent]" — for he took those lights in order to complete the one thousand lights that had been taken from him [Adam haRishon] — and on Shabbos those one thousand lights are returned to him — and he acts with a generous spirit toward Israel — and returns to them as well the light of the aforementioned adayim — see there. And behold — the light of the adayim is the aspect of the light of tefillin — as explained within. It follows clearly that on Shabbos all of Israel merits to receive back from Moshe Rabbeinu, peace be upon him, the light of tefillin in its perfection — which is the aspect of the light of the awe and shame mentioned above — which is the aspect of the light of the face. And therefore each and every person of Israel according to his own aspect merits on Shabbos the aspect of the radiance of the skin of the face — for this is the aspect of: "ain domeh or panav shel adam b'yemay hachol l'or panav b'Shabbas [the light of a person's face during the weekdays is not comparable to the light of his face on Shabbos]" — that is, as mentioned above. And therefore our Sages of blessed memory taught: "afilu al am ha'aretz she'eymas Shabbas alav [even upon an unlearned person — the awe of Shabbos is upon him]" — the aspect of the aforementioned awe and shame. And this is what is brought in Tikkun Vav, folio 24: "kad nafik Shabbata — v'chulhu Yisrael inun tachos memshelah d'Samach-Mem v'shiv'in memanan — v'chulhu — kala nafik min shemaya l'gabei — v'yeimah hachi: yira boshes — v'chulhu — yihyeh lach kissufa min shemaya [when Shabbos departs — and all of Israel is under the dominion of Samach-Mem and the seventy appointed officers — and all of them — a voice goes out from Heaven toward him — and it says thus: awe and shame — and all of them — there shall be for you shame from Heaven]," and so on — [וכו'] — that is, as mentioned above — for through the shame and awe that Israel merits to receive on Shabbos and Yom Tov — which is the aspect of the light of tefillin — through this shame and awe also falls upon the nations — who are from the aspect of the dominion of the Samach-Mem and the seventy appointed officers — for this is the aspect of: "v'yiru mimecha [and they shall fear you]" [Deuteronomy 28:10] — as explained within. And therefore our Sages of blessed memory taught: "hameshamer Shabbas — v'chol haggid — mochalin lo [one who guards Shabbos — and so on — he is forgiven]" — for this is the aspect of what our Sages of blessed memory taught [Tractate Berachos 12b]: "ha'over aveirah u'misbayesh bah — mochalin lo [one who commits a transgression and is ashamed of it — he is forgiven]" — as explained within. And this is the aspect of Shabbos — the aspect of shame [boshes] — "boshes panim [shamefacedness]" — the opposite of brazenness [azus] — which is the pollution of the serpent [zohamat hanachash] — the side of: "ketz kol basar." For this is the aspect of: "v'hishbati ge'on azim [and I will put an end to the pride of the powerful]" [Ezekiel 7:24] — as mentioned above many times. And this is what one says in the Haggadah: "ilu natan lanu es haShabbas — v'lo keirvanu lifnay Har Sinai — dayenu [had He given us the Shabbos — and not brought us before Mount Sinai — it would have been enough for us]." For Israel who stood at Mount Sinai — the pollution of the serpent [zohamat hanachash] ceased from them — and the brazenness of the Sitra Achra was nullified from them. For this reason our Sages of blessed memory taught: "kol mi she'yesh bo azus — beidua she'lo amdu raglav shel avosav al Har Sinai [anyone who has brazenness — it is known that the feet of his ancestors did not stand at Mount Sinai]" — as explained within — and shame was drawn upon them — for this is the aspect of [Exodus 20:17]: "l'ma'an tihyeh yir'aso al peneichem [so that His awe shall be upon your faces]" — stated at the revelation of Mount Sinai. And through the holiness of Shabbos one merits this as well, as mentioned above. And this is the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]" — for it is the aspect of the light of tefillin — which is the aspect of the Etz haChayyim [Tree of Life] — the aspect of: "Hashem aleihem yichyu [Hashem — through them they shall live]" [Isaiah 38:16] — as explained within. And therefore: "lo nitrash Adam haRishon mi'Gan Eden — ad achar haShabbas [the first Adam was not driven out of the Garden of Eden until after the Shabbos]" — as our Sages of blessed memory taught — for the holiness of Shabbos is the aspect of "boshes panim l'Gan Eden [shamefacedness — [an entryway] to the Garden of Eden]." And therefore — even though he blemished in the aspect of tefillin — as explained within — "ba Shabbas v'heigin alav [Shabbos came and protected him]" — as our Sages of blessed memory taught. And therefore also Kayin — who blemished the light of tefillin — and likewise Korach — who blemished the honor of Moshe — who had merited in its perfection the light of tefillin — and this too came about through the spark of Kayin that was clothed in him — as brought (and see in Likutay Torah, Parashas Korach) — therefore their rectification as well comes through the holiness of Shabbos — as brought in the kavannos regarding: "Mizmor l'David — havu," and so on — and likewise in: "Mizmor Shir l'Yom HaShabbos" — and the psalm: "Hashem melech ge'us lavesh [Hashem reigns — He is robed in pride]," and so on. [וכו'] And this is what our Sages of blessed memory taught: that when the first Adam encountered Kayin — and [Kayin] said to him: "I did repentance and was reconciled" — the first Adam said: "if so — repentance is so powerful!" — and he opened and said: "Mizmor Shir l'Yom HaShabbos." That is — he understood that his repentance had been accepted through the merit of Shabbos — which is the aspect of great mental faculties — through which one merits complete repentance — until the shame is revealed on one's face. And see in Zohar Chadash Shir HaShirim — where it is also explained that leil Shabbas [the Shabbos night] and yom Shabbas [the Shabbos day] are the aspects of tefillin shel yad [of the hand] and shel rosh [of the head]. And there it is explained that the tefillin of weekdays are the aspect of: "diyukna d'chotma d'malka [the image of the seal of the King]" — and the tefillin of Shabbos and Yom Tov are the aspect of: "tefillin d'marei alma mamash [the tefillin of the Master of the world literally]" — and therefore it is forbidden to put on tefillin on them, and so on — see there. And this is what the first Adam opened with — "Mizmor Shir l'Yom HaShabbos — tov l'hodos laHashem — v'lezammer l'shimcha elyon [a psalm, a song for the day of Shabbos — it is good to give thanks to Hashem — and to sing praises to Your Name, Most High]." That is — for even though the light of tefillin is very great — for they are in the aspect of the: "shema d'Kub"H [the Name of the Holy One, blessed be He]" — the aspect of [Deuteronomy 28:10]: "ki shem Hashem nikra alecha — v'yaru mimecha [for the Name of Hashem is called upon you — and they shall fear you]." But also among the holy Names — there is higher above higher — as is well-known. And therefore the holiness of Shabbos — which is likewise the Name of the Holy One, blessed be He — is higher and more supernal — until it is forbidden to put on tefillin on it at all — for the holiness of Shabbos is higher than this — and from there is drawn the power of repentance — which is higher than the holy Torah, as it were. For even though: "oraissa shema d'Kub"H [the Torah is the Name of the Holy One, blessed be He]" — and through blemishing, heaven forfend, any matter of the holy Torah — through this one causes a blemish, heaven forfend, in the holiness of His blessed Names — as is well-known — but the power of complete repentance — which is the aspect of Shabbos — is great and exalted to such a degree — that through it all the blemishes are rectified. And not only that — but: "bimkom she'ba'alay teshuvah omdin — ain tzadikim gemurim yecholim laamod [in the place where penitents stand — the perfectly righteous are unable to stand]." And the essential perfection of repentance to its utmost is with the highest Tzadikim — who serve G-d with great clinging and great intellect. And when they have some aspect of fall and descent in their mental faculties — even though even now they are at a very great level compared to other people — and even compared to other Tzadikim — nonetheless they are deeply ashamed of this — as if they had actually committed some sin, heaven forfend — and they do great repentance for this — until through this they arrive at a new recognition and awareness — far higher — much more elevated than the awareness they had at the beginning — even before they fell from their level. And likewise they merit through this great shame and awe — which are the aspects of the light of tefillin at the highest level — which is the aspect of the holiness of Shabbos and Yom Tov — which are the aspect of: "tefillin d'marei alma mamash" — as mentioned above. (And one can say that this is the aspect of what Moshe Rabbeinu, peace be upon him, merited the radiance of the skin of his face — specifically after the second tablets — as explained about this elsewhere.) And this is the aspect of: "v'lezammer l'shimcha elyon [and to sing praises to Your Name, Most High]" — for through repentance — which is the aspect of: "tov l'hodos laHashem [it is good to give thanks to Hashem]" — from the language of verbal confession [vidduy devarim] — as our Sages of blessed memory expounded in Pirkei d'Rabbi Eliezer and in Midrash Shocher Tov — through this specifically one merits afterward an even greater and more exalted attainment of the greatness and holiness of His blessed Names — which is the aspect of: "v'lezammer l'shimcha elyon." And this: "l'haggid baboker chasdecha — v'emunascha ballaylos [to declare Your kindness in the morning — and Your faithfulness in the nights]" — for through the rectification of speech — merited through Torah study at night — and likewise through drawing the holiness of Shabbos onto the six weekdays — one merits afterward the holiness of Shabbos in its perfection, as mentioned above. "ki simachtani Hashem b'fo'olecha — b'ma'aseh yadecha aranen [for You have gladdened me, Hashem, through Your work — in the works of Your hands I shall shout for joy]" — one must rejoice and sing even during the six days of action — since through them the holiness of Shabbos comes — and through this too one draws the holiness of Shabbos onto the six weekdays. And this: "mah gadlu ma'asecha Hashem [how great are Your works, Hashem]" — for the works of G-d are certainly exceedingly great and holy — and they are the aspects of the holy Torah — through which everything is called — as it is written [Proverbs 8:30]: "va'ehyeh etzlo amun [and I was with Him as a craftsman]" — and our Sages of blessed memory expounded: that the Torah is the craft of the Holy One, blessed be He — through which all the works of creation were created. "me'od amku machshevosecha [how very deep are Your thoughts]" — this is the aspect of the holiness of Shabbos — which is the aspect of the World of Thought — which is the aspect of the supernal repentance — exceedingly great and deep — so that through it everything can be rectified. And not only that — but the descent itself — which is the aspect of the side of death — the side of: "ketz kol basar" — for this is the aspect of: "me'od" — as our Sages of blessed memory expounded: "me'od — this is the side of death [sitra d'musa]" — will also be transformed into a great elevation — until through repentance one merits afterward a supremely exalted attainment — which is the aspect of the holy light of the tefillin of Shabbos, as mentioned above. And conversely — the rise and success of the wicked is the ultimate perfection of their downfall — in the aspect of: "bifroach resha'im — v'chol haggid — l'hishmaedam adey ad — v'atah marom l'olam Hashem [when the wicked flourish — and so on — to destroy them forever — but You are exalted forever, Hashem]" — forever Your hand is on top — for: "how very deep are Your thoughts" — and He is [Deuteronomy 32:4]: "El emunah v'ein avel — tzadik v'yashar hu [a G-d of faithfulness and without iniquity — righteous and upright is He]." And on this the entire psalm revolves — until it concluded: "l'haggid ki yashar Hashem — tzuri [to declare that Hashem is upright — my Rock]," and so on. [וכו'] And this [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — that is, the speech — which is the aspect of regel [foot] — shall ascend to holiness. א'ם ת'שיב מ'שבת — initial letters: אֶמֶת [emes] — for the beginning of the ascent of speech is from its head — that is, from the choicest truth in speech — as mentioned above. "me'asos chafatzecha b'yom kadshi [from pursuing your affairs on My holy day]" — that is, through drawing the holiness of Shabbos onto the six weekdays — as mentioned above and as explained within. And also in its plain meaning — one should refrain on Shabbos from pursuing one's affairs and weekday deeds — in which the Sitra Achra — the side of: "ketz kol basar" — has a grip. For they are in the aspect of [Psalms 68:31]: "yechpetzu korbos [they desire tributes / battles]" — the meaning being: that they always desire war — for they are the aforementioned Sitra Achra who accuse a person and war against him continually — and weary him with great turmoil and toil — primarily through the sorrow of earning a livelihood and the turmoil of the thirty-nine melachos [categories of Shabbos labor] during the six weekdays — until all of a person's hope and all his desire is only in this — and through this he is prevented from engaging in Torah — which: "kol chafatzim lo yishvu vah [all desires cannot compare with it]." [Proverbs 8:11] But on Shabbos one must engage only in the affairs of Heaven — that is, in the engagement with Torah — about which our Sages of blessed memory taught: "chafatzai v'chafatzecha lo yishvu vah [My affairs and your affairs — none compare with it]." And this is the aspect of [Psalms 1:2]: "ki im b'Toras Hashem cheftzo [but in the Torah of Hashem is his desire]." And through this Chesed is drawn — in the aspect of [Hosea 6:6]: "ki chesed chafatzti [for it is lovingkindness that I desire]." And through this one merits awe and shame — in the aspect of [Nehemiah 1:11]: "hachafetzim l'yira es Shimcha [those who desire to fear Your Name]" — the aspect of tefillin — which is the aspect of the Etz haChayyim — the aspect of repentance — as it is written [Ezekiel 18:23]: "hachafetz achphotz — v'chol haggid — ki im b'shuv rasha midarkav v'chayah [Is it My desire — and so on — is it not rather in the repentance of the wicked from his way — that he should live?]" And this: "v'karas l'Shabbas oneg [and you shall call the Shabbos a delight]" — for the holy speech is called sacred delight [oneg d'kedushah] — the opposite of the speech of the Sitra Achra of the aspect of: "ketz kol basar" — which finds fault and refuse in everyone. About this it is stated [Isaiah 57:4]: "al mi tis'angeu — al mi tarchivhu peh — ta'arichu lashon [against whom do you delight — against whom do you open wide the mouth — do you stretch out the tongue?]" And speech is the aspect of the daughter of Avraham — which is the aspect of Chesed — the aspect of love — for this is the aspect of delight — the aspect of [Song of Songs 7:7]: "ahavah b'ta'anugim [love with delights]." And through this one merits repentance — and repentance is the aspect of Shadai — as explained in the teaching Betach b'Hashem, Siman 79. And this is the aspect of delight — the aspect of [Job 22:26]: "ki az al Shadai titanag [for then you shall delight in Shadai]." And through this one receives new mental faculties — and the mental faculties are the essential delight — as mentioned above many times — and through this one merits shame and awe — which are the aspects of tefillin. And tefillin are likewise the aspect of Shadai — as is well-known — and as explained in Likutay Moharan Tinyana, Siman 5 in the teaching: "Tik'u Emunah [Sound the Shofar — Faithfulness]." And this is the aspect of delight — the aspect of: "ki az al Shadai titanag" — as mentioned above. And this: "liKdosh Hashem mechubbad [the holy one of Hashem, honored]." For all the aforementioned aspects are likewise the aspects of kavod [honor]. The Torah is the aspect of honor — as our Sages of blessed memory taught: "ain kavod ela Torah [there is no honor except Torah]." The holy speech is the aspect of honor — as explained elsewhere — and in the teaching Ani Hashem Hu Shemi, Siman 11 — and likewise below within in Siman 194. And this is the aspect of [Psalms 30:13]: "l'ma'an yezamercha kavod v'lo yidom [so that my kavod shall sing to You and not be silent]" — as explained within in this teaching. And through this one merits repentance — which is the aspect of kavod — the aspect of: "zovei'ach todah yechabdenni [one who offers a sacrifice of thanksgiving will honor Me]" [Psalms 50:23] — as explained in the teaching Kra es Yehoshua, Siman 6 — and through this one receives new mental faculties. And this is the aspect of kavod — the aspect of: "kavod chachamim yinchalu [the wise shall inherit honor]" [Proverbs 3:35] — and through this one merits awe and shame — and this is the aspect of kavod — as it is written [Deuteronomy 28:58]: "l'yira es haShayim hanichbad [to fear the glorious Name]" — and as explained elsewhere. And this is the aspect of the commandments of the delight and honor of Shabbos — for then the pollution of the serpent is repelled — and great holiness is drawn even upon the bodily pleasures — the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]" — the aspect of eating from the Etz haChayyim. And this is likewise what is explained in the holy Zohar — that: "Oneg" — the initial letters of: "Eden — Nahar — Gan." — the aspect of: "boshes panim l'Gan Eden [shamefacedness — [an entryway] to the Garden of Eden]." And this: "v'chibadto mei'asos derachecha — mimitzo chafatzecha — v'daber davar [and honor it — from pursuing your own ways — from pursuing your affairs — and speaking words]" — he should withhold himself even from weekday speech — so that the dominion of: "ketz kol basar" should not grip him, heaven forfend. "az tis'anag al Hashem [then you will delight in Hashem]." For one merits to attain the highest mental faculties — which are the aspect of Atika. "v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — "da Chakla Tupichin Kadishin [this is the Holy Apple Orchard]" — the aspect of the ascent of Malchus — which is the holy speech. And our Sages expounded: one is saved from the subjugation of kingdoms — that is, the side of: "ketz kol basar" is subdued beneath the holy speech — in the aspect of [Psalms 47:4]: "yedaber amim tachteinu — v'le'umim tachas raglainu [He subdues peoples beneath us — and nations beneath our feet]" — "and there is no kingdom except Malchus" — as our Sages of blessed memory taught. "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — "da Ze'ir Anpin [this is Ze'ir Anpin]" — the aspect of Tiferes — this is the aspect of the awe and shame — which is the aspect of Tiferes — the totality of colors — the aspect of tefillin — as explained within. (And see also below within in the teaching V'Achaltem Achol v'Savoa, Siman 47 — where it is also explained that Yaakov is the secret of the aspect of tefillin.) And this is the aspect of: "b'yir'asecha [in Your awe]" — "bizchus Yaakov she'amar: mah nora [in the merit of Yaakov who said: how awesome]," and so on. [וכו'] And this is the aspect of [Isaiah 29:22]: "lo atah yevosh Yaakov — v'lo atah panav yecharru [not now shall Yaakov be ashamed — and not now shall his face grow pale]," and so on. [וכו'] — for since he has merited the holy shame and awe — which is the aspect of the light of tefillin — therefore he need be ashamed of no person — on the contrary! all must be ashamed before him — in the aspect of: "v'yiru mimecha [and they shall fear you]" — as explained within. And therefore our Sages of blessed memory expounded [Tractate Shabbos 118]: "v'ha'achalticha nachalas Yaakov avicha" — that one merits an inheritance without limits. For the matter of this shame and awe is without limit and boundary whatsoever — for every time one merits to receive new and more exalted mental faculties — one is even more ashamed of one's previous attainment — and does repentance for it — and through this one merits to receive even more exalted mental faculties — and then one merits even greater shame and awe — and through this one merits to receive even more exalted mental faculties — and so it cycles back again — without end. And this is what concluded: "ki pi Hashem diber [for the mouth of Hashem has spoken]." For everything is accomplished through the rectification of the holy speech through the holiness of Shabbos — through which one merits all the above — as also explained within.

All the journeys are for the sake of the damage to emunah [faith] — as explained within.

Shabbos = tefillin / speech ascends / ketz kol basar subdued: Sages: exempt from tefillin on Shabbos. Zohar + Tikunim: Zachor/Shamor = brain/heart = tefillin shel yad/rosh. Shabbos = essential ascent of speech = "v'daber davar" (Zohar Bereishis 32). "Ketz kol basar" = the great accuser = all arousal of judgments and accusations; subdued under holy speech on Shabbos = "v'chol shaltanay rogzin… arkin… leis shaltana achara b'chulhu almin bar mina." Holy sparks of speech that fell rise back = "im tashiv miShabbos raglecha" = regel = speech. Ascent of speech begins from its head = from the choicest truth in speech. "Im Tashiv miShabbat" acrostic = emes. "Even an unlearned person fears to lie on Shabbos" (Yerushalmi Demai). Drawing Shabbos holiness onto weekdays / Torah at night / poverty: "Zachrehu mei'echad b'Shabbas." During weekdays: dominion of "ketz kol basar." Strengthen through: "kava'ta itim l'Torah" / "hevay mema'et b'esek v'esok b'Torah." Torah at night = dominion of "ketz kol basar" even more = "ketz sam l'choshech" (Job 28:3). Torah in poverty/hardship = also aspect of night. Poverty strongest during weekdays; Shabbos = rest and joy = "kol yemay ani ra'im — v'ha'ika Shabbasos v'yamim tovim?" Support Torah scholars (= Shabbos-holiness on weekdays even for them — Siman 35 cross-reference). Through all this: subdue "ketz kol basar" on weekdays too → sweetened judgments → "moshchin alav chut shel chesed bayom" → merit even greater Shabbos illumination → speech in song and praise to G-d. Psalm 92 mapped — boker d'Avraham / Lamentations 3 / shalhava d'asha: "L'haggid baboker chasdecha" = boker d'Avraham. "V'emunascha ballaylos" = even at night when "ketz kol basar" holds sway and full mochin cannot shine, strengthen in emunah = "chasdey Hashem ki lo samnu… chadashim labekarim rabbah emunasecha" (Lamentations 3:22–23). Even the darkness of night is for the renewal of Chesed every morning. Shalhava d'asha on Erev Shabbos (Ari kavannos): on Shabbos Malchus/speech ascends to Chochmah-Binah (Yah). "Ketz kol basar" wishes to rise with her (grip in weekdays through "achar hadevarim"). Weekday aspect: "raglehah yordos maves / nachash karuch al akevah." On Erev Shabbos: holy Gevuros from side of Imma/Binah = "Binah libah" descend = husks fall = "cham libi b'kirbi b'hag'igi tiv'ar esh" (Psalms 39:4). Root of true speech = "dover emes b'levavo" (Psalms 15:2). Speech begins with warmth of heart = words of truth = awakening to teshuvah = sees own lowliness and greatness of Creator = great shame. Shame before Shabbos / shame = light of tefillin / greet the face of the Tzadik: Must feel shame and awakening to teshuvah before entering Shabbos (kavannos). On Shabbos itself: receive great mochin → even greater shame revealed on the face. Shame and awe visible on the face of the true Tzadik on Shabbos = aur hatefillin. Therefore obligated to greet teacher's face on Shabbos (Zohar). Gazing at their faces alone → receive Da'as and mochin of the Creator's greatness → merit awe and shame = aur hatefillin. Shabbas = Boshes (writings and Tikunim). "Barchu b'or panav shel Adam" (Sages on Shabbos). "Ki karan or panav" = Shabbos shame = radiance of the face. Moshe / the 1000 lights / aur ha'adayim / "ain domeh or panav…": Moshe = merited aur hatefillin perfectly = "ki karan or panav" = merited Shabbos = "yismach Moshe b'matan chelko." Ari's writings: Moshe returns the adayim to Israel on Shabbos. Exodus 33:6: "vayisnatzlu es adayim — u'Moshe yikach es ha'ohel." Moshe took those lights to complete the 1000 lights taken from Adam haRishon. On Shabbos: 1000 lights returned to Adam; with generous spirit Moshe also returns the aur ha'adayim to Israel. Aur ha'adayim = aur hatefillin. Therefore every Jew merits on Shabbos the aur hatefillin = awe and shame = aur hapanim. "Ain domeh or panav shel adam b'yemay hachol l'or panav b'Shabbas." "Afilu al am ha'aretz she'eymas Shabbas alav." Tikkun Vav folio 24: "kad nafik Shabbata… kala nafik min shemaya… yira boshes… yihyeh lach kissufa min shemaya" = Israel's Shabbos shame → shame falls on the 70 appointed officers too → "v'yiru mimecha." "Hameshamer Shabbas — mochalin lo" = "ha'over aveirah u'misbayesh bah mochalin lo" (Berachos 12b). Shabbas = boshes = opposite of azus = zohamat hanachash = "ketz kol basar" = "v'hishbati ge'on azim." Haggadah: "ilu natan lanu es haShabbas… dayenu" / Adam haRishon / Kayin / Korach: Haggadah: had He given us Shabbos but not brought us to Sinai — dayenu. Sinai: zohamat hanachash ceased; azus of Sitra Achra nullified; shame drawn on Israel. "Kol mi she'yesh bo azus — beidua she'lo amdu avosav al Har Sinai." "L'ma'an tihyeh yir'aso al peneichem" (Sinai). Shabbos accomplishes the same. "To'amehah chayyim zachu" = aur hatefillin = Etz haChayyim = "Hashem aleihem yichyu." "Lo nitrash Adam haRishon miGan Eden ad achar haShabbas" = boshes panim l'Gan Eden = even though he blemished tefillin, "ba Shabbas v'heigin alav." Kayin blemished aur hatefillin; Korach blemished kevod Moshe (who had aur hatefillin; Korach also had a spark of Kayin — Likutay Torah Korach). Their rectification: kavannos on "Mizmor l'David havu," "Mizmor Shir l'Yom HaShabbas," "Hashem melech ge'us lavesh." Adam haRishon met Kayin → Kayin's teshuvah → Adam opened with "Mizmor Shir l'Yom haShabbas" = understood teshuvah accepted through Shabbos = great mochin = complete teshuvah = shame revealed on face. Zohar Chadash Shir HaShirim: leil Shabbas = tefillin shel yad; yom Shabbas = tefillin shel rosh. Weekday tefillin = "diyukna d'chotma d'malka"; Shabbos/Yom Tov tefillin = "tefillin d'marei alma mamash" → forbidden to put on tefillin on them. "Tov l'hodos" = viduy / Shabbos higher than Torah / ba'alay teshuvah / highest Tzadikim: "Tov l'hodos laHashem" = language of viduy (Pirkei d'Rabbi Eliezer + Midrash Shocher Tov). Through teshuvah → "v'lezammer l'shimcha elyon" = higher attainment of the greatness and holiness of G-d's Names. Shabbos = the Name of G-d = higher than tefillin (which are also the Name of G-d) → forbidden to put on tefillin on Shabbos. Torah = also the Name of G-d. Power of complete teshuvah (= Shabbos) = even greater than Torah, as it were. "Bimkom she'ba'alay teshuvah omdin ain tzadikim gemurim yecholim laamod." Essential perfection of teshuvah = with the highest Tzadikim serving with great Da'as. When they have a "fall" in their mochin → they are deeply ashamed → great teshuvah → arrive at even higher recognition than before the fall → greater mochin → higher aur hatefillin = "tefillin d'marei alma mamash." ("Ki karan or panav" was specifically after the second tablets.) Isaiah 58 — Siman 38: "Feet" = speech = regel. Acrostic = emes = choicest truth in speech. "Affairs" = (1) draw Shabbos holiness onto weekdays; (2) refrain on Shabbos from weekday deeds = "ketz kol basar" = "yechpetzu korbos" (Psalms 68:31) = always desire war/battle/toil = 39 melachos = prevent Torah study = "kol chafatzim lo yishvu vah"; on Shabbos: only Torah = "chafatzai v'chafatzecha lo yishvu vah"; Chesed drawn = "ki chesed chafatzti"; awe and shame = "hachafetzim l'yira es Shimcha" = tefillin = Etz haChayyim = teshuvah = "hachafetz achphotz… ki im b'shuv rasha midarkav v'chayah." "Call Shabbos delight" = holy speech = oneg d'kedushah = opposite of "ketz kol basar" speech that finds fault in everyone = Isaiah 57:4 "al mi tis'angeu"; speech = daughter of Avraham = Chesed = love = "ahavah b'ta'anugim" → teshuvah = Shadai (Siman 79) = "ki az al Shadai titanag"; new mochin; shame and awe = tefillin = Shadai (LM Tinyana 5); "ki az al Shadai titanag." "Honored" = all aspects = kavod: Torah = kavod ("ain kavod ela Torah"); holy speech = kavod (Siman 11; Siman 194; "l'ma'an yezamercha kavod v'lo yidom"); teshuvah = kavod ("zovei'ach todah yechabdenni" — Siman 6); new mochin = "kavod chachamim yinchalu"; awe and shame = kavod = "l'yira es haShayim hanichbad." Oneg Shabbos = zohamat hanachash repelled → holiness on bodily pleasures = "to'amehah chayyim" = eating from Etz haChayyim. Oneg = Eden/Nahar/Gan = "boshes panim l'Gan Eden." "Honor it / your ways / speaking words" = no weekday speech; no grip for "ketz kol basar." "Delight in Hashem" = highest mochin = Atika. "Heights of earth" = Chakla Tupichin = ascent of Malchus/speech; saved from subjugation = "ketz kol basar" subdued = "yedaber amim tachteinu"; "ain le'om ela malchus." "Heritage of Yaakov" = Ze'ir Anpin = Tiferes = awe and shame = Tiferes = totality of colors = tefillin (Siman 47); "b'yir'asecha b'zchus Yaakov she'amar mah nora"; "lo atah yevosh Yaakov"; saved from shame = need not fear anyone = "v'yiru mimecha"; Shabbos 118: nachalah b'li metzarim = awe and shame are boundless: new mochin → greater shame → repentance → even higher mochin → even greater shame → ad ain sof. "Ki pi Hashem diber" = everything through rectification of the holy speech through Shabbos.

Siman 39 — סימן לט V'Nasati Esev — "And I will give grass…" [Deuteronomy 11:15] [Likutay Moharan I, Siman 39] Shabbos is the day of souls and not the day of the body — as mentioned above many times. And then the corporeality and the animality — which is the aspect of the power of the lust within a person for material things — is subdued through the greatness of the illumination of the holy soul that shines on the holy Shabbos. And then all the shames and hatreds and disputes — which are the aspects of the impure husks — are nullified — and the aspect of "Bris Shalom [covenant of peace]" is revealed — which is the aspect of the holiness of Shabbos — as is well-known. And there is peace below and above — for Shabbos is the aspect of: "Melech she'hashalom shelo [the King whose peace is His]" — as is well-known.

And great abundance and plenty multiply in the world — for all the abundance and livelihood is drawn from Shabbos — as explained within. And also — on the holy Shabbos — through the subduing of the animal soul — the lusting soul — and the good within it being encompassed within holiness — through this the union is then in great holiness — and one merits through this to children who live and endure — as explained within. And this is the aspect of [Exodus 31:16]: "v'shamru Bnay Yisrael es haShabbas [and the children of Israel shall guard the Shabbos]" — which alludes to the Shabbos union — as brought. And this: "la'asos es haShabbas l'dorosaym [to make the Shabbos throughout their generations]" — for this is propitious for children.

The essential grip of the external forces is on the legs — in the aspect of the heels — in the aspect of: "nachash karuch al akevo [the serpent coiled around his heel]" — because akev [heel] equals in gematria two times אֱלֹקִים [Elokim] — which are harsh judgments. And through drawing the root of the Gevuros from Binah — through this the external forces flee from there — and one receives the birthright and the blessing. And Binah is the aspect of wine that gladdens — as all of this is explained within. And this is the aspect of: "zachrehu al haYayin [remember it [Shabbos] over wine]" — stated regarding the holy Shabbos — "Zachur" equals in gematria רֶגֶל [regel] — as brought — for then an illumination is drawn from the World of Binah — which is the aspect of the Great Shabbos — as mentioned above many times. And through this the external forces flee — and have no grip on the heels and legs — in the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — as mentioned above many times. And this is the aspect of [Genesis 26:5]: "ekev asher shama Avraham b'koli [because [ekev] Avraham hearkened to My voice]," and so on — [וכו'] and our Sages of blessed memory expounded [Tractate Yoma 28b]: that Avraham our Patriarch, peace be upon him, fulfilled even eiruv tavshilin — for the guarding of Shabbos in its perfection is the aspect of the rectification of the heels. And therefore Yaakov our Patriarch — who was in the aforementioned aspect — as brought within — therefore he is the first about whom it is explicitly stated that he guarded the Shabbos — as our Sages of blessed memory taught. And it has already been explained above in Siman 10 — in the name of the book Or Yisrael — regarding the dancing of Shabbos — for dancing is the aspect of drawing the joy in the heart — which is the aspect of the World of Binah — the aspect of the Great Shabbos — down to the legs — the aspect of: "libo nasa es raglov [his heart carried his legs]" — stated regarding Yaakov our Patriarch — which is the aspect of the sweetening of the harsh judgments. And through this the external forces flee from there — and one receives the birthright and the blessing — which is the aspect of the holiness of Shabbos — of which it is stated [Exodus 31:14]: "ki kodesh hi [for it is holy]" — the aspect of [Exodus 13:2]: "kadesh li chol bechor [sanctify for Me every firstborn]" — as is well-known — and it is stated regarding it: "vayevarech [and He blessed]," and so on — [וכו'] — and it is the source of blessing. And this enthusiasm of the dancing is the aspect of: "shalheves Yah [a flame of G-d]" — stated regarding the holiness of Shabbos as explained in the kavannos — and it is the aspect of the holy fire — the fire of the holy Shabbos.

Shabbos = day of souls / animality subdued / Bris Shalom: "Yoma d'nishmatin v'lo yoma d'gufa." Illumination of the holy soul on Shabbos subdues the corporeality and the lust for material things. All shames, hatreds, and disputes (= impure husks) nullified → "Bris Shalom" revealed = holiness of Shabbos. Peace above and below. Shabbos = "Melech she'hashalom shelo." Great abundance and plenty drawn from Shabbos. Shabbos union in great holiness (animal soul subdued; good within it encompassed in holiness) → children who live and endure. "V'shamru Bnay Yisrael es haShabbas" = allusion to the Shabbos union. "La'asos es haShabbas l'dorosaym" = propitious for children. Siman 40 — סימן מ' Eileh Mas'ay — "These are the journeys…" [Numbers 33:1] [Likutay Moharan I, Siman 40]

All the journeys are for the sake of the damage to emunah [faith] — as explained within.

And Shabbos is the aspect of emunah — as explained in Siman 31. And therefore our Sages of blessed memory taught [Tractate Shabbos 118]: "afilu oved avodah zarah v'chol haggid — mochalin lo [even one who worshipped idolatry and so on — he is forgiven]." And therefore it is stated regarding [Shabbos] [Exodus 16:29]: "shvu ish tachtav — al yetzei ish mimekomo [sit — each person in his place — let no person go out of his place]," and so on. [וכו']

שַׁבָּת — the letters שִׁין ב"ת — the aspect of the three Patriarchs together with the Shechinah — as is well-known — and as explained in the holy Zohar. And then the Shechinah — which is the aspect of the letters of prayer — is clothed in shining garments [levushin d'nehirin] — which are the aspect of the light of the Patriarchs — which are the aspect of the voice of pure and clear melody [kol niginah zachah u'vehirah] — as explained within. And this is what is brought in the writings: "ב'יום ק'דשי ו'קראת לשבת" — the initial letters spell: בְּקוֹל [b'kol — with voice], and so on. [וכו'] And this is what is brought regarding the holy Ari z"l — that on Shabbos he would raise his voice in prayer. And this is the aspect of the sweetening of the harsh judgments that are sweetened on Shabbos — as explained in the holy Zohar — for when the Shechinah is clothed in shining garments — then [Esther 7:10]: "vachaimas hamelech shakachah [and the anger of the king subsided]" — and He has mercy on His children. And this is the aspect of [Tractate Shabbos 12a]: "Shabbas hu mi'liz'ok — v'chol haggid — v'rachamav merubin — v'shavsah b'shalom [it is Shabbos and one must not cry out — and so on — and His mercies are many — and may it subside in peace]" — and likewise: "HaMakom yerachem alecha [the Omnipresent shall have mercy on you]," and so on. [וכו'] And also — because the study during the weekdays is the aspect of the plain Torah — and Shabbos is especially propitious for the secrets of the Torah — as brought — and through this too the Shechinah is clothed in shining garments — and all the harsh judgments are sweetened. And therefore then is most propitious to draw close to the truly righteous ones — and to hear from them words of Torah — and to believe in them in truth — for apart from their simple words — that all their words — especially on Shabbos — are full of moral instruction and fear of Heaven — beyond this — certainly there are great secrets within their words — through which the Shechinah is also clothed in shining garments — as brought within.

Journeys = damage to emunah / Shabbos = emunah / forgiven: All journeys = for the sake of damage to emunah (as explained within). Shabbos = emunah (Siman 31). "Afilu oved avodah zarah — mochalin lo" (Shabbos 118). "Shvu ish tachtav — al yetzei ish mimekomo" (Exodus 16:29) — no journeying on Shabbos. Siman 41 — סימן מא Rikudin — "Dancing…" [Likutay Moharan I, Siman 41] The essential grip of the external forces is on the legs — in the aspect of the heels — in the aspect of: "nachash karuch al akevo [the serpent coiled around his heel]" — because akev [heel] equals in gematria two times אֱלֹקִים [Elokim] — which are harsh judgments. And through drawing the root of the Gevuros from Binah — through this the external forces flee from there — and one receives the birthright and the blessing. And Binah is the aspect of wine that gladdens — as all of this is explained within. And this is the aspect of: "zachrehu al haYayin [remember it [Shabbos] over wine]" — stated regarding the holy Shabbos — "Zachur" equals in gematria רֶגֶל [regel] — as brought — for then an illumination is drawn from the World of Binah — which is the aspect of the Great Shabbos — as mentioned above many times. And through this the external forces flee — and have no grip on the heels and legs — in the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — as mentioned above many times. And this is the aspect of [Genesis 26:5]: "ekev asher shama Avraham b'koli [because [ekev] Avraham hearkened to My voice]," and so on — [וכו'] and our Sages of blessed memory expounded [Tractate Yoma 28b]: that Avraham our Patriarch, peace be upon him, fulfilled even eiruv tavshilin — for the guarding of Shabbos in its perfection is the aspect of the rectification of the heels. And therefore Yaakov our Patriarch — who was in the aforementioned aspect — as brought within — therefore he is the first about whom it is explicitly stated that he guarded the Shabbos — as our Sages of blessed memory taught. And it has already been explained above in Siman 10 — in the name of the book Or Yisrael — regarding the dancing of Shabbos — for dancing is the aspect of drawing the joy in the heart — which is the aspect of the World of Binah — the aspect of the Great Shabbos — down to the legs — the aspect of: "libo nasa es raglov [his heart carried his legs]" — stated regarding Yaakov our Patriarch — which is the aspect of the sweetening of the harsh judgments. And through this the external forces flee from there — and one receives the birthright and the blessing — which is the aspect of the holiness of Shabbos — of which it is stated [Exodus 31:14]: "ki kodesh hi [for it is holy]" — the aspect of [Exodus 13:2]: "kadesh li chol bechor [sanctify for Me every firstborn]" — as is well-known — and it is stated regarding it: "vayevarech [and He blessed]," and so on — [וכו'] — and it is the source of blessing. And this enthusiasm of the dancing is the aspect of: "shalheves Yah [a flame of G-d]" — stated regarding the holiness of Shabbos as explained in the kavannos — and it is the aspect of the holy fire — the fire of the holy Shabbos.

However — one must guard oneself from intoxicating wine, heaven forfend. For then the enthusiasm is the aspect of a foreign fire — a weekday fire — in which there is a grip of the external forces — for this is the aspect of [Exodus 35:3]: "lo siv'aru eish b'chol moshvoseichem b'yom haShabbas [do not kindle fire in any of your dwellings on the day of Shabbos]" — as explained in Tikkun 6 of the last Tikunim: "eish d'chol — lo tzarich l'is'chazaya b'Shabbas kadish — eish d'kudsha [a weekday fire should not appear on the holy Shabbos — [only] a fire of holiness]," and so on. [וכו'] And there is more to explain in this. And this is likewise the matter of the Name of 42 [Shem Mem-Beis] that one must intend at the entry of Shabbos — and in the psalm "Mizmor l'David — havu," and so on — and as one says after the aforementioned psalm: "Ana b'Cho'ach [Please — with the power]," and so on — and this is in order to draw the holy vavs of this Name — as explained within. (And there is more to explain in this as well.) And this is what concludes the psalm: "Hashem oz l'amo yiten — Hashem yevarech es amo vashalom [Hashem shall give strength to His people — Hashem shall bless His people with peace]." [Psalms 29:11] "Vashalom [with peace]" — this is the aspect of the aforementioned Name of 42 — as explained within. And this is likewise what one says: "Bo'i v'shalom [Come in peace]," and so on. [וכו']

Shabbos is the aspect of Da'as — and the aspect of the holy speech — and from there — from the holy Da'as — the aspects of the sacred unions [zivugim d'kedushah] are drawn. And therefore the essential time of the sacred union is on Shabbos — as our Sages of blessed memory taught. And sacred unions are the aspect of the attachment to the Tzadikim — and to the Torah — and to G-d, blessed be He — as explained within. And therefore on Shabbos is the essential time of attachment to holiness — in the aspect of [Exodus 31:13]: "ki ot hi beinai u'veinechem l'doroseichem — lada'as ki ani Hashem mekadishchem [for it is a sign between Me and between you throughout your generations — to know that I am Hashem Who sanctifies you]" — and likewise Shabbos is called [Exodus 31:16]: "bris olam [a covenant of eternity]" — which is the aspect of sacred attachment.

External forces grip the heels / Binah sweetens / Shabbos = birthright: Essential grip of external forces = on the legs = the heels. Akev = 2 × Elokim = harsh judgments. Drawing root of Gevuros from Binah = external forces flee = receive birthright and blessing. Binah = wine that gladdens. "Zachrehu al haYayin" on Shabbos.

"Zachor" = gematria of "regel." Then: illumination from Binah = Great Shabbos → external forces flee from the heels and legs = "im tashiv miShabbos raglecha." "Ekev asher shama Avraham b'koli" = Yoma 28b: fulfilled even eiruv tavshilin = guarding Shabbos in its perfection = rectification of the heels. Yaakov first to guard Shabbos explicitly. Dancing on Shabbos / "libo nasa es raglov" / shalheves Yah: Siman 10 / Or Yisrael: dancing = drawing the joy in the heart (= World of Binah = Great Shabbos) down to the legs = "libo nasa es raglov" (stated regarding Yaakov) = sweetening the harsh judgments → external forces flee → birthright and blessing = Shabbos = "ki kodesh hi" = "kadesh li chol bechor" = "vayevarech." The enthusiasm of dancing = "shalheves Yah" = holy fire of Shabbos (Ari kavannos).

Warning against intoxicating wine / Name of 42 / "Ana b'Cho'ach": Intoxicating wine → enthusiasm = foreign fire = weekday fire = grip of external forces. "Lo siv'aru eish b'chol moshvosei'chem b'yom haShabbas." Tikkun 6 of the last Tikunim: "eish d'chol lo tzarich l'is'chazaya b'Shabbas kadish — eish d'kudsha." Shem Mem-Beis at entry of Shabbos in "Mizmor l'David havu" and "Ana b'Cho'ach" = draw the holy vavs.

"Hashem oz l'amo yiten — Hashem yevarech es amo vashalom" = shalom = Shem Mem-Beis. "Bo'i v'shalom." Siman 42 — סימן מב Vayar b'Tzar Lahem — "And He saw their distress…" [Psalms 106:44] [Likutay Moharan I, Siman 42] שַׁבָּת — the letters שִׁין ב"ת — the aspect of the three Patriarchs together with the Shechinah — as is well-known — and as explained in the holy Zohar.

And then the Shechinah — which is the aspect of the letters of prayer — is clothed in shining garments [levushin d'nehirin] — which are the aspect of the light of the Patriarchs — which are the aspect of the voice of pure and clear melody [kol niginah zachah u'vehirah] — as explained within. And this is what is brought in the writings: "ב'יום ק'דשי ו'קראת לשבת" — the initial letters spell: בְּקוֹל [b'kol — with voice], and so on. [וכו'] And this is what is brought regarding the holy Ari z"l — that on Shabbos he would raise his voice in prayer.

And this is the aspect of the sweetening of the harsh judgments that are sweetened on Shabbos — as explained in the holy Zohar — for when the Shechinah is clothed in shining garments — then [Esther 7:10]: "vachaimas hamelech shakachah [and the anger of the king subsided]" — and He has mercy on His children.

And this is the aspect of [Tractate Shabbos 12a]: "Shabbas hu mi'liz'ok — v'chol haggid — v'rachamav merubin — v'shavsah b'shalom [it is Shabbos and one must not cry out — and so on — and His mercies are many — and may it subside in peace]" — and likewise: "HaMakom yerachem alecha [the Omnipresent shall have mercy on you]," and so on.

And then the husk of Bilaam — may his name be blotted out — falls and is subdued — which is the aspect of the Da'as of the husk — for this is the aspect of: "ish ba'ar lo yeda — v'chol haggid — l'hishmaedam adey ad [a boorish man does not know — and so on — to destroy them forever]" [Psalms 92:7–8] — which the writings of the holy Ari z"l expounded regarding Bilaam and his father and his sons — may their names be blotted out. And because then the sacred Da'as shines — which is the aspect of Moshe — the aspect of: "yismach Moshe b'matan chelko [Moshe rejoices in the gift of his portion]," and so on — and the essential revelation of Da'as comes through speech — which is likewise the aspect of the holiness of Shabbos — as mentioned above many times in the name of the holy Zohar — therefore the holy havalim [breaths] emerge then — as understood from the kavannos of Mizmor l'David havu, and so on — and through this holy airs are born — which are in the aspect of the holiness of Shabbos — and a person breathes breaths — and these airs enter into him — and through this he merits holy thoughts and great holy yearning — to attach himself and draw close to G-d, blessed be He — and to the Torah — and to the truly righteous ones — as can be observed directly from the greatness of the holy yearning that each and every person of Israel merits on Shabbos according to his own aspect — and as also explained elsewhere. And perhaps this is also included within the extra soul [neshamah yeseirah] that a person merits on the holy Shabbos — that is, through the fact that one breathes breaths and receives the holy havalim emanating from the aspect of the holiness of the holy Shabbos. And see in the holy Zohar, Vayakhel, folio 204, and so on — and in Zohar Chadash, Parashas Bereishis — regarding the holy spirit [ruach hakodesh] that rests upon each and every person of Israel on the holy Shabbos — which is also relevant to this matter. (And see below within in the teaching Vayiten Oz l'Malko, Siman 78.)

[וכו'] And also — because the study during the weekdays is the aspect of the plain Torah — and Shabbos is especially propitious for the secrets of the Torah — as brought — and through this too the Shechinah is clothed in shining garments — and all the harsh judgments are sweetened.

And therefore then is most propitious to draw close to the truly righteous ones — and to hear from them words of Torah — and to believe in them in truth — for apart from their simple words — that all their words — especially on Shabbos — are full of moral instruction and fear of Heaven — beyond this — certainly there are great secrets within their words — through which the Shechinah is also clothed in shining garments — as brought within. And this is the aspect of: "Mizmor Shir l'Yom HaShabbos — tov l'hodos laHashem — v'chol haggid — alay asor v'alay navel — alay higayon b'chinor [a psalm, a song for the day of Shabbos — it is good to give thanks to Hashem — and so on — upon a ten-stringed instrument and upon a lyre — upon the higgayon with the harp]." For when one recites the thanksgiving and the zemiros with the aspect of the voice of melody — through this the Shechinah is clothed in shining garments — which is the aspect of Shabbos, as mentioned above.

And this: "mah gadlu ma'asecha Hashem — me'od amku machshevosecha [how great are Your works, Hashem — how very deep are Your thoughts]." That is — one believes that apart from the fact that the works of G-d are great as they appear in their plain sense — and from them one sees His blessed greatness — they are also full of supernal secrets. And through this one draws the aspect of the holiness of Shabbos also onto the six weekdays — for this is the aspect of: "zachrehu mei'echad b'Shabbas [remember it from the first day of the week for Shabbos]." For since one believes that in every work of G-d during the six weekdays — which are the aspects of t

he plain Torah — there are also great secrets — the aspect of the depth of thought — which is the aspect of the holiness of Shabbos — and through this the downfall of the wicked and the husks is drawn — whose grip is during the six weekdays. And this: "bifroach resha'im — v'chol haggid — l'hishmaedam adey ad — v'atah marom l'olam Hashem — tzadik k'samar yifrach — k'erez balLevanon yisgeh [when the wicked flourish — and so on — to destroy them forever — but You are exalted forever, Hashem — the righteous shall flourish like a palm tree — he shall grow tall like a cedar in Lebanon]." And our Sages of blessed memory expounded: "mah tamar v'erez — libam mechuvvanin l'ma'alah — af tzadikim libam mechuvvan l'ma'alah laKadosh baruch Hu [just as the date palm and the cedar — their hearts are directed upward — so too the righteous — their hearts are directed upward to the Holy One, blessed be He]" — that is, that all their words and deeds are not plain — but rather all their deeds are for the sake of Heaven — and there are great secrets within them. For the Tzadikim resemble their Maker, as it were. And likewise our Sages of blessed memory expounded: "just as this date palm — it has no waste — so too," and so on — [וכו'] — that is, likewise as mentioned above.

And this is likewise the aspect of the Shabbos garments — which is a mitzvah to change — for Shabbos is the aspect of the Tzadik — as is well-known — and as explained in the holy Zohar — and through the honoring of Shabbos with garments — this is the aspect of the Shechinah — which is the aspect of Shabbos — being clothed in shining garments — and through this the harsh judgments are sweetened.

And this is likewise the aspect of the shofar blasts sounded on Erev Shabbos — as our Sages of blessed memory taught — for the shofar blasts are the aspects of the Patriarchs — as explained within. And this is likewise the aspect of oneg Shabbos — the aspect of [Job 22:26]: "ki az al Shadai titanag [for then you shall delight in Shadai]" — for Shadai is the Patriarchs — as explained within.

And behold — everything from above — from Siman 39 until here — is all alluded to in the verse [Isaiah 58:13]: "im tashiv miShabbos raglecha — me'asos chafatzecha b'yom kadshi [if you return from Shabbos your foot — from pursuing your affairs on My holy day]" — that is — the aspects of the legs — which are the aspects of the corporeality and the animality — the aspect of the lusting soul within a person — in which the Sitra Achra and the husks have a grip during all the weekdays — shall ascend. And through the holiness of Shabbos — even the good within them — which is the aspect of the good within Nogah — ascends and is encompassed within holiness. And this too is the aspect of the sacred union on the holy Shabbos — as mentioned above in Siman 39 — for this too is the aspect of: "raglecha [your foot]" — as in [II Samuel 11:8]: "v'rachatz raglecha [and wash your feet]" — and it is likewise the aspect of desire [chefetz] — as in [Esther 2:14]: "ki im chafetz bah haMelech [except if the King desired her]" — as mentioned above many times. And also through this one merits children who live and endure — for this is the aspect of regel — the aspect of: "bera kara d'avuha [a son is the leg of his father]."

"v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — "da Chakla Tupichin Kadishin [this is the Holy Apple Orchard]" — which alludes to the ascent of Malchus — until she is united, as it were, to draw new souls — as explained in the writings — and our Sages expounded in the Gemara: one is saved from the subjugation of kingdoms — that is, one is saved from the grip of ignorance — which is in the aspect of: "melech zaken u'chesil [an old and foolish king]." [Ecclesiastes 4:13] "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — "da Ze'ir Anpin [this is Ze'ir Anpin]" — the aspect of Tiferes — this is the aspect of the revelation of the Patriarchs in the world — the aspect of [Proverbs 17:6]: "v'tiferes banim avosam [and the glory of children is their fathers]." And this is the aspect of Yaakov — who is the aspect of Tiferes — and he is the aspect of the totality of the Patriarchs, as mentioned above. And this is what our Sages expounded: one merits an inheritance without limits — in the manner in which our Sages disputed [Midrash Rabbah, Bechukosai, section 36]: "how long does the merit of the Patriarchs endure?" — and likewise in the Gemara [Tractate Shabbos 55a] — and the Midrash Rabbah concludes: "Rav Acha said: the merit of the Patriarchs endures forever — forever they mention and say: 'for Hashem your G-d is a merciful G-d — He will not fail you — and He will not destroy you — and He will not forget the covenant of your fathers'" and so on. [וכו'] And also in its plain meaning — he intends that one should draw the aspect of the holiness of the Land of Israel — the aspect of the breath without sin — upon the entire world — until the darkness and the ignorance and the judgment shall be nullified from all the world — in the aspect of [Psalms 33:5]: "chesed Hashem mal'ah ha'aretz [the earth is full of the lovingkindness of Hashem]" — and it is written [Isaiah 11:9]: "ki mal'ah ha'aretz de'ah es Hashem [for the earth shall be full of the knowledge of Hashem]," and so on — [וכו'] and it is written: "va'yimaleh chevod Hashem es kol ha'aretz [and the glory of Hashem filled all the earth]" [Numbers 14:21] — in the aspect of: "yachiru v'yeda'u kol yoshvey sevel [they shall recognize and know — all the inhabitants of the world]," and so on — [וכו'] for this is the essential ultimate purpose of Creation — "b'gin d'yishtamodu'in lei [so that they should know Him]" — as it is written: "l'chevodi bera'asiv [for My glory I created it]," and so on — [וכו'] [Isaiah 43:7] as explained within. And this: "ki pi Hashem diber [for the mouth of Hashem has spoken]" — that is — for Shabbos is the aspect of the holy speech — which is in the aspect of the holy breath that has no sin — as understood within and as mentioned above. And through this the judgment and the darkness are repelled from the world — through the revelation of the Patriarchs — and Chesed and wisdom are drawn into the world — the wisdom of holiness — the wisdom of the Torah — until one merits the aspect of: "oraissa d'Atika [the Torah of the Ancient One]" — which is in the aspect of: "v'rav chesed [and abundant in lovingkindness]" — as explained elsewhere. And this is the aspect of: "v'Atika Kadisha galei r'usa dilei [and the Holy Ancient One reveals His will]" — as explained in the holy Zohar — regarding the holiness of the holy Shabbos.

Shabbas = Shin-Beis-Tav = three Patriarchs + Shechinah / shining garments / sweetened judgments: Shin = three Patriarchs; Beis-Tav = Shechinah (Zohar). Shechinah = letters of prayer. Shabbos: Shechinah clothed in shining garments = light of the Patriarchs = voice of pure and clear melody. Writings: "B'yom kadshi v'karas l'Shabbas" — initial letters = "b'kol." Ari raised his voice in prayer on Shabbos. Harsh judgments sweetened (Zohar) = Shechinah in shining garments = "vachaimas hamelech shakachah" (Esther 7:10) = "HaMakom yerachem alecha." "Shabbas hu mi'liz'ok — v'rachamav merubin — v'shavsah b'shalom" (Shabbos 12a). On Shabbos also propitious for secrets of Torah → Shechinah in shining garments → sweetened judgments. Therefore: draw near to true Tzadikim on Shabbos; their simple words = full of mussar and yir'as shamayim; also: great secrets within their words = Shechinah clothed in shining garments. Psalm 92 / "alay asor v'alay navel" / Tzadikim like palm and cedar / Shabbos garments / shofar blasts: "Tov l'hodos… alay asor v'alay navel alay higayon b'chinor" = thanksgiving with melody → Shechinah clothed in shining garments. "Mah gadlu ma'asecha Hashem — me'od amku machshevosecha" = believe that the works of G-d are not only plain but full of supernal secrets → draw Shabbos holiness onto weekdays = "zachrehu mei'echad b'Shabbas." Believing in the secrets within each weekday deed/Torah plain text = the depth of thought = holiness of Shabbos → downfall of the wicked and husks. "Bifroach resha'im… tzadik k'samar yifrach": Sages: "mah tamar v'erez libam mechuvvanin l'ma'alah — af tzadikim libam mechuvvan l'ma'alah" = all their deeds are for the sake of Heaven with great secrets; Tzadikim resemble their Maker; "mah tamar ein bah pesoles." Shabbos garments = mitzvah to change = Shechinah (= Shabbos) clothed in shining garments → sweetened judgments. Shofar blasts on Erev Shabbos = aspects of the Patriarchs. "Ki az al Shadai titanag" = Shadai = Patriarchs. Siman 43 onward continues in the next installment.

Na Nach Nachma Nachman MayUman Yikara DiShabsa — Simanim 43–48

Yikara DiShabsa · יקרא דשבתא Part One — Simanim 43–48 נ נח נחמ נחמן מאומן

Siman 43 — סימן מג L'Hispareid mi'Dibburim shel Resha — "To distance oneself from the speech of the wicked…" [Likutay Moharan I, Siman 43]

Shabbos is the aspect of Da'as — and the aspect of the holy speech — and from there — from the holy Da'as — the aspects of the sacred unions [zivugim d'kedushah] are drawn. And therefore the essential time of the sacred union is on Shabbos — as our Sages of blessed memory taught. And sacred unions are the aspect of the attachment to the Tzadikim — and to the Torah — and to G-d, blessed be He — as explained within. And therefore on Shabbos is the essential time of attachment to holiness — in the aspect of [Exodus 31:13]: "ki ot hi beinai u'veinechem l'doroseichem — lada'as ki ani Hashem mekadishchem [for it is a sign between Me and between you throughout your generations — to know that I am Hashem Who sanctifies you]" — and likewise Shabbos is called [Exodus 31:16]: "bris olam [a covenant of eternity]" — which is the aspect of sacred attachment. And then the husk of Bilaam — may his name be blotted out — falls and is subdued — which is the aspect of the Da'as of the husk — for this is the aspect of: "ish ba'ar lo yeda — v'chol haggid — l'hishmaedam adey ad [a boorish man does not know — and so on — to destroy them forever]" [Psalms 92:7–8] — which the writings of the holy Ari z"l expounded regarding Bilaam and his father and his sons — may their names be blotted out. And because then the sacred Da'as shines — which is the aspect of Moshe — the aspect of: "yismach Moshe b'matan chelko [Moshe rejoices in the gift of his portion]," and so on — and the essential revelation of Da'as comes through speech — which is likewise the aspect of the holiness of Shabbos — as mentioned above many times in the name of the holy Zohar — therefore the holy havalim [breaths] emerge then — as understood from the kavannos of Mizmor l'David havu, and so on — and through this holy airs are born — which are in the aspect of the holiness of Shabbos — and a person breathes breaths — and these airs enter into him — and through this he merits holy thoughts and great holy yearning — to attach himself and draw close to G-d, blessed be He — and to the Torah — and to the truly righteous ones — as can be observed directly from the greatness of the holy yearning that each and every person of Israel merits on Shabbos according to his own aspect — and as also explained elsewhere. And perhaps this is also included within the extra soul [neshamah yeseirah] that a person merits on the holy Shabbos — that is, through the fact that one breathes breaths and receives the holy havalim emanating from the aspect of the holiness of the holy Shabbos. And see in the holy Zohar, Vayakhel, folio 204, and so on — and in Zohar Chadash, Parashas Bereishis — regarding the holy spirit [ruach hakodesh] that rests upon each and every person of Israel on the holy Shabbos — which is also relevant to this matter. (And see below within in the teaching Vayiten Oz l'Malko, Siman 78.)

And behold — everything from above — from Siman 39 until here — is all alluded to in the verse [Isaiah 58:13]: "im tashiv miShabbos raglecha — me'asos chafatzecha b'yom kadshi [if you return from Shabbos your foot — from pursuing your affairs on My holy day]" — that is — the aspects of the legs — which are the aspects of the corporeality and the animality — the aspect of the lusting soul within a person — in which the Sitra Achra and the husks have a grip during all the weekdays — shall ascend. And through the holiness of Shabbos — even the good within them — which is the aspect of the good within Nogah — ascends and is encompassed within holiness. And this too is the aspect of the sacred union on the holy Shabbos — as mentioned above in Siman 39 — for this too is the aspect of: "raglecha [your foot]" — as in [II Samuel 11:8]: "v'rachatz raglecha [and wash your feet]" — and it is likewise the aspect of desire [chefetz] — as in [Esther 2:14]: "ki im chafetz bah haMelech [except if the King desired her]" — as mentioned above many times. And also through this one merits children who live and endure — for this is the aspect of regel — the aspect of: "bera kara d'avuha [a son is the leg of his father]." Also: "im tashiv miShabbos raglecha" in its plain meaning — that he should not go beyond the boundary [techum] and should fulfill: "al yetzei ish mimekomo [let no person go out of his place]" — so that one should not make journeys. For on Shabbos — which is the aspect of emunah — which is the aspect of legs — as explained elsewhere — and it is the aspect of the nullification of idolatry — the aspect of [Genesis 18:4]: "v'rachatz raglaychem [and wash your feet]" — [cleansed] of idolatry — through this the journeys are nullified — as mentioned above in Siman 40.

Also: "im tashiv miShabbos raglecha" — that is, that one should work on the aspect of the legs and the heels — so that there should be no grip of the external forces within them. "me'asos chafatzecha b'yom kadshi [from pursuing your affairs on My holy day]" — he should withhold himself from his own affairs — that is, from earning money — for this is the essential pursuit of one's affairs through labor and commerce during all the weekdays. And money is the aspect of legs — and there is within this a grip of the external forces — and on Shabbos one must withhold from this. And this: "v'karas l'Shabbas oneg [and you shall call the Shabbos a delight]" — the initial letters of: ע'דן נ'הר ג'ן [Eden — Nahar — Gan] — that one should draw the illumination from the World of Binah — which is the aspect of the Great Shabbos — to the Malchus — which is the aspect of the Small Shabbos — as explained in the Tikunim. And this is the aspect of [Genesis 2:10]: "v'nahar yotzei mei'Eden l'hashkos es haGan [and a river goes out from Eden to water the garden]" — as is well-known. And this: "liKdosh Hashem mechubbad [the holy one of Hashem, honored]" — and our Sages expounded: "kabdayhu b'chevush nakiyah [honor it with a clean garment]" — that is, to draw the illumination of the Name of 42 [Shem Mem-Beis] which is within Binah — which is the aspect of Chashmal — the aspect of a garment [malbush] — as all of this is explained in Siman 41.

And this: "v'chibadto mei'asos derachecha [and honor it — from pursuing your own ways]" — and our Sages expounded: that one should not take large strides [pisiyah gasah] — for through this one gives power to the external forces to draw sustenance — as explained in the writings. And this: "mimitzo chafatzecha v'daber davar [from pursuing your affairs — and speaking words]" — he should refrain even from speaking about his affairs — so as not to arouse the weekday deeds — for then they have the power to draw sustenance. "az tis'anag al Hashem [then you will delight in Hashem]" — that he will truly merit to ascend to the aspect of the World of Delight [olam ha'oneg] mentioned above — which is the aspect of: "al Hashem [above/upon Hashem]" — and this is likewise the aspect of: "al Hashem — da Atika Kadisha [above Hashem — this is the Holy Ancient One]" — that is, as mentioned above — as is well-known. "v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — "da Chakla Tupichin Kadishin [this is the Holy Apple Orchard]" — which is the aspect of the perfect ascent of Malchus — as is well-known. And our Sages expounded: one is saved from the subjugation of kingdoms — as it is written [Deuteronomy 33:29]: "v'atah al bamoseimo tidrock [and you shall tread upon their heights]" — that is, the external forces — which are the aspects of the kingdoms of the Sitra Achra — have no grip and no sustenance whatsoever from the legs of the holy Malchus, heaven forfend — but on the contrary! they are subdued beneath the holy legs — in the aspect of: "v'atah al bamoseimo tidrock." And this: "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]." For Yaakov merited this in its perfection — as explained within — and as mentioned above in Siman 41 — and the Zohar expounded: "da Ze'ir Anpin [this is Ze'ir Anpin]." And our Sages of blessed memory expounded in the Gemara [Tractate Shabbos 118]: that one merits an inheritance without limits — for this is the aspect of the central bolt [bri'ach ha'tichon] that passes from end to end — as is well-known — and it can ascend to the very top — and draw from there an illumination to the Malchus — which is likewise the aspect of: "v'nahar yotzei mei'Eden" — mentioned above. Until through this all the harsh judgments are sweetened — and all the external forces are nullified — and the holiness spreads without any limits whatsoever — in the aspect of [Zechariah 14:9]: "v'hayah Hashem l'melech al kol ha'aretz [and Hashem shall be King over all the earth]." Also — regel is the prayer — as explained in Siman 31. And this: "im tashiv miShabbos raglecha" — that is, that through the holiness of Shabbos the prayer shall ascend and be clothed in shining garments — which are the aspect of the light of the Patriarchs — whose totality is Yaakov — for this is the aspect of: א'ם ת'שיב מ'שבת — the initial letters spell אֶמֶת [emes] — the aspect of [Micah 7:20]: "titen emes l'Yaakov [give truth to Yaakov]." And this is the aspect of [Genesis 27:22]: "hakol kol Yaakov [the voice is the voice of Yaakov]" — for he merited the aspect of the voice — which is the aspect of the totality of the Patriarchs. And this: "me'asos chafatzecha b'yom kadshi" — he should refrain from pursuing his own affairs — which are the aspects of dark garments [levushin d'kadronisa] — but engage only in the affairs of Heaven — in order to draw the light of the Patriarchs — of whom it is stated [Psalms 16:3]: "likdoshim asher ba'aretz hemah [for the holy ones who are in the earth they are]" — as our Sages of blessed memory expounded [Tractate Menachos 53b] — and [the verse] concluded: "v'adiray kol cheftzi vam [and the glorious ones — all my desire is in them]." And it is written: "rak ba'avoseichem chashak Hashem l'ahavah osam [only to your Patriarchs did Hashem attach Himself in love]," and so on — [וכו'] [Deuteronomy 10:15] — the aspect of attachment and desire [cheshikah v'chefitzah]. And this: "v'karas l'Shabbas oneg [and you shall call the Shabbos a delight]" — the aspect of the three Shabbos meals — which correspond to the three Patriarchs — as is well-known. And this: "liKdosh Hashem mechubbad [the holy one of Hashem, honored]" — "kabdayhu b'chevush nakiyah [honor it with a clean garment]" — that is, the aspect of the aforementioned shining garments. And this: "liKdosh Hashem mechubbad" — for Shabbos is the aspect of the Tzadik — who is the holy one of Hashem — and when one puts on clean garments on Shabbos — this is the aspect of honoring and fashioning a beautiful garment for the Tzadik — who is the holy one of Hashem — as mentioned above in Siman 42. "v'chibadto mei'asos derachecha — mimitzo chafatzecha — v'daber davar" — he should be careful on Shabbos not to arouse any weekday deeds — even those that do not involve actual forbidden labor — and even from weekday speech. For Shabbos is the aspect of the Tzadik — all of whose words and deeds are not plain — but rather there are secrets within them — and all of them are holy in the holiness of Shabbos. And this: "az tis'anag al Hashem [then you will delight in Hashem]" — for the light of the Patriarchs is the aspect of the Name Shadai — and about this it is stated: "ki az al Shadai titanag — v'tissa el Elo'ah panecha — te'atar eilav v'yishmecha [for then you shall delight in Shadai — and you shall lift your face to G-d — you shall entreat Him and He shall hear you]," and so on [Job 22:26–27]. And this is what our Sages of blessed memory expounded [Tractate Shabbos 118]: that his prayers are accepted — in the aspect of: "te'atar eilav v'yishmecha" — mentioned above. And this is the aspect of [Exodus 6:3]: "v'era el ha'Avos b'Kel Shadai [and I appeared to the Patriarchs by the Name Kel Shadai]," and so on — [וכו'] — that is, in the aforementioned Name — which is the aspect of the light of the Patriarchs. "v'gam ani shamati es ne'akas Bnay Yisrael [and I also heard the groaning of the children of Israel]" [Exodus 6:5] — that is, the aspect of the aforementioned voice — (as it is written: "va'yishma Hashem es koleinu [and Hashem heard our voice]" [Deuteronomy 26:7]) "va'ezkor es brisi [and I remembered My covenant]" — the aspect of: "lizchor bris olam [to remember the eternal covenant]" — as explained in the aforementioned Siman 42. And in the holy Zohar it was expounded: "al Hashem — da Atika Kadisha [upon Hashem — this is the Holy Ancient One]" — for through the light of the Patriarchs the harsh judgments are sweetened to such a degree that great acts of lovingkindness flow from the aspect of Atik — which is the aspect of: "v'rav chesed [and abundant in lovingkindness]" — for this is the aspect of [Psalms 106:45]: "vayizkor lahem briso — vayinachem k'rov chasdav [and He remembered for them His covenant — and He relented according to the abundance of His lovingkindness]." And also — for through the holiness of Shabbos one merits to attain the secrets of the Torah flowing from the aspect of Atik — and they are the essential shining garments — for: "raz iskarei [it is called a secret]" — as explained within. And this is the aspect of [Daniel 7:9]: "v'Atik Yomin yesiv — levushei k'seleg chivar [and the Ancient of Days sat — His garments were as white as snow]," and so on — [וכו'] — for whiteness receives all colors — as is well-known. And this: "v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — the aspect of the ascent of Malchus — which is the holy Shechinah — and one is saved from the subjugation of kingdoms — whose grip is from the aspect of the dark garments. "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — "da Ze'ir Anpin [this is Ze'ir Anpin]" — the aspect of Tiferes — which is the aspect of the totality of colors — as explained in the aforementioned Siman 38. For Yaakov our Patriarch is the aspect of the totality of the holy Patriarchs — and therefore our Sages expounded: that one merits an inheritance without limits — for through this all the harsh judgments and the constraints are nullified — the aspect of [Psalms 106:44]: "vayar b'tzar lahem — b'shom'o es rinasam [and He saw their distress — when He heard their song]" — through the merit of the Patriarchs — and it is written [Job 22:25]: "v'hayah Shadai b'tzarecha [and Shadai shall be your stronghold]" — as explained within. Also [Job 22:23–24]: "im tashiv miShabbos raglecha — me'asos chafatzecha b'yom kadshi" — alludes to the Shabbos union — as mentioned above — for this is the aspect of the sacred unions and attachment merited on Shabbos — as mentioned above in Siman 43 — and then all the immoral thoughts and the aspects of the unions of the Sitra Achra — whose grip is during the six weekdays — in the aspect of [Proverbs 5:5]: "raglehah yordos maves [her legs descend to death]" — heaven forfend — are nullified. And this: "v'karas l'Shabbas oneg — liKdosh Hashem mechubbad [and you shall call the Shabbos a delight — the holy one of Hashem, honored]." For the union of the Sitra Achra is the aspect of affliction and disgrace and shame — as it is written [Proverbs 6:32–33]: "no'ef ishah chasar lev — v'chol haggid — nega v'kalon yimtza — v'cherpaso lo simacheh [one who commits adultery with a woman lacks heart/understanding — and so on — affliction and disgrace shall he find — and his shame shall not be wiped away]." But the sacred union is the aspect of delight and honor — for it is drawn from the sacred Da'as — where the essential delight and honor are — as mentioned above many times. "v'chibadto mei'asos derachecha — mimitzo chafatzecha — v'daber davar" — that is, he should withhold himself on Shabbos from arousing any weekday deeds — even those that do not involve actual forbidden labor — and even from weekday speech. And our Sages expounded: "mei'asos derachecha" — that one should not take large strides. And likewise regarding the holiness of the union — it is not enough that one refrains from the union of the Sitra Achra, heaven forfend. For even regarding a permitted and holy union one must be very precise — for this is: "she'lo yifsa'a pis'ayah gasah [that one should not take large strides]" — in the manner of what our Sages of blessed memory taught: "v'atz b'raglov chote [and one who is hasty with his legs sins]" (see Eruvin, folio 100b) — and this is: "mei'asos derachecha." For the union is called derech [way] — as our Sages of blessed memory taught. And this: "mimitzo chafatzecha v'daber davar" — for the union is likewise called chefetz [desire] — as mentioned above. And our Sages of blessed memory taught: "u'maggid l'adam mah sicho [and He tells a person what his speech is]" [Amos 4:13] — "even the light conversation between a man and his wife," and so on. [וכו'] And also because the holy Shabbos is the aspect of the revelation of the sacred Da'as through the holy speech — therefore it is forbidden to arouse on it any weekday speech. "az tis'anag al Hashem [then you will delight in Hashem]" — that he will merit the sacred union and attachment which is the aspect of delight — (as it is stated [Micah 2:9]: "neshay ami tegarshhun mi'beis ta'anugeyha [the women of My people you drive out from the house of their delight]") — at a supremely great and exalted level — until he merits to delight in G-d. And the Zohar expounded: "da Atika Kadisha [this is the Holy Ancient One]" — that he merits to attach himself to such a level of holiness that he receives the illumination of the mental faculties and the sacred Da'as of the aspect of Atik.

"v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — this is the aspect of the ascent of the holy Malchus — the aspect of Malchus peh — through which the illumination of the sacred Da'as is revealed. For this is the aspect of what was said of Moshe Rabbeinu, peace be upon him: "ain kocho ela b'feh [his power is only in his mouth]." And our Sages expounded: one is saved from the subjugation of kingdoms — that is, the downfall of the wicked — who are Bilaam and his sons — who are the aspects of the Da'as of the husk — and whose power is also in the mouth — the aspect of the Malchus d'Sitra Achra. "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — this is the aspect of the holy havalim and the holy airs that spread through the world on the holy Shabbos. For "Yaakov" equals in gematria seven times הויה [Havayah] — which are the aspects of the seven holy havalim — as is well-known.

And also — for the Patriarchs are the secret of water — and Yaakov is against the aspect of air [avir] — and this is what our Sages of blessed memory taught: one merits an inheritance without limits — for the aforementioned holy havalim and holy airs spread throughout the entire world — and introduce holy thoughts and thoughts of repentance within them — until all the constraints that are drawn from the aspect of the havalim of the Sitra Achra are nullified. And this: "ki pi Hashem diber [for the mouth of Hashem has spoken]." For Shabbos is the aspect of the holiness of the sacred speech — as mentioned above many times — within which all the above is encompassed. For the holy speech is the essential definition of Adam [the human being] — in the aspect of: "vayehi ha'adam l'nefesh chayyah [and the man became a living soul]" — "l'ruach memalela [a speaking spirit]." [Targum Onkelos] And it can subdue the animal soul and raise the good within it — in the aspect of: "v'chol asher yikra lo ha'adam — nefesh chayyah — hu shemo [and whatever the man called it — a living soul — that was its name]" [Genesis 2:19] — as is well-known. Also — the rectification of the holy emunah comes through the holy speech — in the aspect of: "odi'a emunascha b'fi [I shall make Your faithfulness known with my mouth]" [Psalms 89:2] — as explained elsewhere. And this is the aspect of Malchus peh. For emunah is the aspect of Malchus — as is well-known — and therefore when one blemishes in emunah — which is the aspect of the holy speech — one must travel and be displaced — for this is the aspect of: "mehaduri milei [going around [with] matters/words]" [Tractate Berachos 51a] — and this too is the aspect of: "mei'asos derachecha — v'chol haggid — v'daber davar." And also — speech is the aspect of legs — as explained elsewhere — and there is within it a grip of the harsh judgments, heaven forfend — and its essential rectification comes through drawing the illumination from the World of Binah — which is the aspect of [Daniel 7:8]: "pum mmallel rabrevian [a mouth that speaks great things]" — through which the Gevuros [powers of severity] are sweetened — in the aspect of [Psalms 106:2]: "mi yemallel gevuros Hashem [who can speak of the mighty deeds of Hashem?]" — as is well-known. And this is the aspect of: "achar kavanas halev hen hadevarim [after the intention of the heart — so are the words]." And also — the essential rectification of speech is when it is connected with the voice — as is well-known — and the voice is the aspect of the light of the Patriarchs — the aspect of the heritage of Yaakov — as mentioned above. And also — the essential revelation of Da'as comes through the holy speech — and through this the holy havalim and airs emerge and spread through the world — as mentioned above. And likewise — as it were — through the revelation of the speech of G-d, blessed be He — through this is the essential revelation of the sacred Da'as — as it is written [Proverbs 2:6]: "ki Hashem yiten chochmah — mipiv da'as u'sevunah [for Hashem gives wisdom — from His mouth: knowledge and understanding]."

Simanim 44, 45, 46 — סימן מד מה מו Mecha'as Kafayim b'Tefillah — "Clapping of hands in prayer…" [Likutay Moharan I, Simanim 44–46] [Translator's note: In the source manuscript, Simanim 44, 45, and 46 appear together under a single combined heading: ~ סימן מד מה מו — מחאת כפים בתפלה. They form one continuous unified teaching.]

It is explained above in Siman 37 — that the essential holiness of the Land of Israel is drawn from the holy Shabbos — and likewise the extra soul of Shabbos is the aspect of the Land of Israel. And the essential holiness of the Land of Israel is through: "ko'ach ma'asav higgid l'amo lases lahem nachalas goyim [He declared the power of His works to His people — to give them the inheritance of the nations]." [Psalms 111:6] And the essential renewal of the work of creation will come through Shabbos — for it is a remembrance of the work of creation — in the aspect of: "ki sheshes yamim asah Hashem es hashamayim v'es ha'aretz — v'chol haggid — va'yanach bayom hashevi'i [for in six days Hashem made the heavens and the earth — and so on — and He rested on the seventh day]." [Exodus 20:11]

And therefore through the holiness of Shabbos — the air of the entire world is purified — in the manner of the aspect of the air of the Land of Israel — and each and every person of Israel — wherever he may be — illuminates in his place the aspect of the holiness of the air of the Land of Israel. And therefore on Shabbos it is very good to pray — for then it is easy to pray without foreign thoughts — because of the holiness of the air of the Land of Israel. And this is the aspect of: "Mizmor Shir l'Yom HaShabbos — tov l'hodos laHashem [a psalm, a song for the day of Shabbos — it is good to give thanks to Hashem]," and so on. [וכו'] And this is the aspect of [Exodus 16:29]: "al yetzei ish mimekomo b'yom hashevi'i [let no person go out of his place on the seventh day]" — for this is the aspect of: "hakovea makom l'tefillato [one who establishes a fixed place for his prayer]" (as understood in Likutay Moharan Tinyana, Siman 83) — for his place is sanctified with the holiness of the air of the Land of Israel. For Shabbos is a foretaste of the World to Come — when the Land of Israel will spread throughout the entire world — for the earth shall be filled with the knowledge of G-d, and so on. [וכו'] And this is what our Sages of blessed memory taught [Tractate Shabbos 118]: "hameshamer Shabbas — v'chol haggid — afilu avad avodah zarah — v'chol haggid — mochalin lo [one who guards the Shabbos — and so on — even one who worshipped idolatry — and so on — he is forgiven]." For Shabbos is the aspect of the Land of Israel — the aspect of emunah — and the nullification of the thoughts of idolatrous worship — and this is the aspect of oneg Shabbos — in the aspect of: "shechen eretz u're'eh emunah — v'hisanag al Hashem [dwell in the land and cultivate faithfulness — and delight in Hashem]," and so on — [וכו'] [Psalms 37:3] as our Sages of blessed memory expounded the matter of: "v'hisanag al Hashem" regarding oneg Shabbos. And also — the essential revelation of the secrets of the Torah is on Shabbos — as mentioned above many times. And also — foreign thoughts are called a flood [mabul] — as explained within. And Shabbos is the aspect of No'ach — "neyacha d'ila'in v'tata'in [rest for those above and below]" — as is well-known — and through it one is saved from foreign thoughts — in the aspect of [Genesis 8:1]: "vayizkor Elokim es No'ach — v'chol haggid — va'yishoku hamayim [and G-d remembered No'ach — and so on — and the waters abated]." And also Shabbos is the aspect of the World of Thought — as is well-known. And through this the brain and the thought are refined — and this is the aspect of: "shevos mima'chsheves avodah [resting from the thought of [forbidden] labor]."

And also Shabbos is the aspect of the holiness of the holy speech — as mentioned above many times in the name of the holy Zohar — for the Great Shabbos [Shabbas haGadol] is the aspect of: "Binah libah [Binah — the heart]." For on Shabbos all fifty gates of Binah open — as explained in the holy Zohar — and through this the aspect of peh [mouth] is formed — in the aspect of [Exodus 4:11]: "mi sam peh la'adam [Who placed a mouth in a person?]" — as explained within. And this is the aspect of the Small Shabbos [Shabbas haKatan] — which is the aspect of Malchus peh — as brought in the Tikunim. And therefore on Shabbos it is most propitious to speak holy words that come forth from the heart — in the aspect of: "k'fi ken libi [as my mouth — so is my heart]." And this is what is written in Parashas Va'eschanan [Deuteronomy 5:12]: "shamor es yom haShabbas — v'chol haggid — v'zachareta ki eved hayisa b'eretz Mitzrayim [guard the day of Shabbos — and so on — and you shall remember that you were a slave in the land of Egypt]." For the Exodus from Egypt was that speech went out from exile — as explained within — and the voice of speech goes out from the wings of the lung — and it is the aspect of Tiferes — as is well-known. And this is the aspect of the three Shabbosim explained in Zohar Yisro, folio 92. And also — the essential perfection of prayer — and likewise the perfection of the holiness of the union — is on Shabbos — as mentioned above many times. And also Shabbos is the sweetening of the harsh judgments — as explained in the holy Zohar. For Shabbos is the aspect of the light of the Patriarchs — which are the aspects of the three hands — as explained within. For they are the aspects of the "zero'os olam [everlasting arms]" — as brought elsewhere — and through this the harsh judgments are sweetened. And the three aforementioned hands are the aspects of the Name of 42 [Shem Mem-Beis]. And as also explained above in Siman 41. And it is known that this Name rules on Shabbos — as brought in the kavannos. And this is the aspect of the initial letters of: "v'yasem lecha shalom [and He shall grant you peace]" [Numbers 6:26] — which are שֶׁלֶ"ו [Shelo] — equals in gematria: three times הויה and three times אלקים, and so on — as brought within. And this is the aspect of Shabbas Shalom — and therefore Shabbos is called the aspect of the nullification of disputes and accusations — as it is written [Psalms 46:10]: "meshibis milchamot ad ketzeh ha'aretz [He makes wars cease to the ends of the earth]" — and it is written [Proverbs 18:18]: "midanim yashbit haGoral [the lot brings strife to an end]" — as explained elsewhere.

And also Shabbos is the aspect of the nullification of forgetfulness. For Shabbos is mochin d'gadlus [mental faculties of greatness] — the aspect of zikaron [memory] — as it is written: "zachor es yom haShabbas [remember the day of Shabbos]," and so on. [וכו'] And this [Isaiah 58:13]: "im tashiv miShabbos raglecha — me'asos chafatzecha b'yom kadshi" — that is, one should withhold oneself from going beyond the boundary on Shabbos — in the aspect of: "al yetzei ish mimekomo" — mentioned above — so as not to go out thereby, heaven forfend, from the aspect of the air of the Land of Israel. And likewise one should not pursue one's affairs on Shabbos — for through this one damages, heaven forfend, the aspect of ko'ach ma'asav [the power of His works] — for it is as if one denies, heaven forfend, the work of creation — as our Sages of blessed memory taught — and through this the holiness of the Land of Israel is damaged. And this: "v'karas l'Shabbas oneg — liKdosh Hashem mechubbad" — for the air of the Land of Israel makes one wise [avira d'Eretz Yisrael machkim] — and through this comes the essential delight and honor — as mentioned above many times. Also — the attainment of the secrets of the Torah — which one attains through the holiness of Shabbos — is likewise the aspect of delight and honor. Delight — in the manner of: "az tis'anag al Hashem" — as explained in Siman 49 within. And honor — these are the garments of Shabbos — as our Sages expounded — and this is the aspect of: "kevasim l'levushecha [lambs for your garments]" [Proverbs 27:26] — "devarim she'hem kivshono shel olam [matters that are the hidden things of the world]" — and so on — as explained within. And likewise because they are the aspect of: "ul'machseh atik [and for the covering of the Ancient One]" — as our Sages of blessed memory expounded.

And this: "v'chibadto mei'asos derachecha" — and our Sages expounded: that one should not take large strides — for Shabbos is the aspect of the World of Thought — the aspect of the clarity and purity of the brain and thought, as mentioned above. And large strides confuse the thought — as brought in Sefer haMidos in the entry Da'as. And this: "mimitzo chafatzecha v'daber davar" — that is, he should guard himself from speaking even any weekday speech — so as not to blemish the holiness of Shabbos — which is the aspect of the air of the Land of Israel that makes one wise — and: "seyag l'chochmah shtikah [silence is a fence for wisdom]." And also because one who dwells in the Land of Israel is like one who has a G-d. And therefore one must be careful with one's words — in the aspect of [Ecclesiastes 5:1]: "al tivahel al picha — v'libcha al yimahare l'hotzi davar lifnay ha'Elokim — ki ha'Elokim b'shamayim v'atah al ha'aretz — al kein yihyu devarecha me'atim [do not be hasty with your mouth — and let not your heart rush to utter a word before G-d — for G-d is in Heaven and you are upon the earth — therefore let your words be few]." And this: "az tis'anag al Hashem [then you will delight in Hashem]" — for this is the essential aspect of: "k'mi she'yesh lo Elo'ah [like one who has a G-d]" — mentioned above — that is, one delights in Him — and takes pride in Him — and trusts only in Him. And this too is the aspect of the holiness of the Land of Israel — as it is written [Psalms 37:3]: "shechen eretz u're'eh emunah — v'hisanag al Hashem — v'yiten lecha mishalos libecha [dwell in the land and cultivate faithfulness — and delight in Hashem — and He will give you the desires of your heart]," and so on. [וכו'] And in the holy Zohar it was expounded: "da Atika Kadisha [this is the Holy Ancient One]" — that he will merit to draw the secrets of the Torah of this kind — which are the aspects of Atik. And also because this is the aspect of the root of the holiness of the brain of the Land of Israel — in the aspect of: "v'achaltem yashan noshan [and you shall eat the old stored up produce]" [Leviticus 26:10] — and its translation is: "atikah d'atik [the ancient of ancients]" — and as we brought in our pamphlet "Zimras ha'Aretz [the Song of the Land]."

"v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — alludes to the ascent of Malchus and the nullification of the Malchus d'Sitra Achra — as mentioned above in the name of our Sages — that is, that he will merit to nullify all forms of foreign thoughts of blemish to emunah — which are the aspects of the Malchus d'Sitra Achra — other gods — and he will merit to the perfection of emunah — which is the aspect of the holy Malchus. And the emunah shall be with the perfection of the mental faculties and Da'as — in the aspect of [I Chronicles 28:9]: "da es Elokay avicha [know the G-d of your father]" (and as explained elsewhere) — which is the essential holiness of the Land of Israel — which encompasses emunah and mochin d'gadlus — as is well-known. And this is the aspect of Chakla Tupichin Kadishin — which alludes to the ascent of Malchus — the aspect of the holy emunah — corresponding to Neh"y, Chag"t, Chab"d — that is, as mentioned above. "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — "da Ze'ir Anpin [this is Ze'ir Anpin]" — the aspect of Tiferes — for this is the aspect of [Isaiah 62:3]: "v'hayis ateres tiferes b'yad Hashem [and you shall be a crown of glory in the hand of Hashem]" — as explained within. And also: "nachalas Yaakov avicha" — in its plain meaning — he intends the inheritance of the Land of Israel — as it is written: "va'ya'amidah l'Yaakov — v'chol haggid — lecha etein es eretz Kena'an [and He established it for Yaakov — and so on — to you I will give the land of Canaan]" [Psalms 105:10–11] — as the commentators explained. And our Sages expounded [Tractate Shabbos 118]: that one merits an inheritance without limits — that is, to draw the holiness of the Land of Israel upon the entire world — in the aspect of: "atidah Eretz Yisrael she'titpashet b'chol ha'olam [the Land of Israel is destined to spread throughout the entire world]" — as mentioned above. "ki pi Hashem diber [for the mouth of Hashem has spoken]" — for Shabbos is the aspect of the holiness of speech — which encompasses the aspects of Chochmah and the aspect of emunah — as mentioned above many times — which is likewise the aspect of the holiness of the Land of Israel — as mentioned above. And also: "az tis'anag al Hashem" alludes to the perfect rectification of speech merited through the aspect of the three Shabbosim mentioned above. For the aspect of Binah — the aspect of Yovel — is in the aspect of: "al Hashem" and so on — [וכו'] And: "bamosey aretz" is the aspect of speech — peh — the aspect of Malchus peh — as it is written [Ecclesiastes 8:4]: "baasher davar melech shalton [for the word of the king is law]" — and the aspect of the nullification of the Malchus d'Sitra Achra — which are called Egypt [Mitzrayim] — as our Sages of blessed memory taught that sometimes speech is in exile among them, heaven forfend. And: "nachalas Yaakov avicha" is the aspect of: "hakol kol Yaakov [the voice is the voice of Yaakov]" — the aspect of the voice that goes out from the wings of the lung — as mentioned above.

And also: "az tis'anag al Hashem" alludes to the sweetening of the harsh judgments through the three Names of Havayah — which are the aspects of three times Yad — the aspect of the Name of 42 [Shem Mem-Beis] within Binah — for this is the aspect of: "ki vi chashak [for with/in Me he has desire]" [Psalms 91:14] — that the desire in the heart is revealed in the hands — for this is the aspect of: "az tis'anag [then you will delight]" — the aspect of desire and delight. "v'hirkavticha al bamosey aretz." This is the aspect of the ascent of Malchus — the aspect of Malchus peh — which is the aspect of the three Names of Elokim that are in the throat. For פה [peh] together with the kollel equals in gematria אלקים [Elokim] — as explained in the kavannos on: "v'yasem lecha shalom" — mentioned above. And through this the kingdoms of the Sitra Achra are nullified — which are the three princes of Pharaoh who draw sustenance from there — as explained in the aforementioned kavannos.

"v'ha'achalticha nachalas Yaakov avicha" — this is the aspect of: "yad ramah [the upraised hand]" — which is the aspect of the totality of the hands — which are the aspects of the Patriarchs — which is the aspect of Tiferes — the aspect of: "v'tiferes banim avosam [and the glory of children is their fathers]" [Proverbs 17:6] — and this is the aspect of: "nachalah b'li metzarim [an inheritance without limits]" — for through this all the constraints are nullified — in the aspect of [Exodus 14:8]: "u'Vnay Yisrael yotzim b'yad ramah [and the children of Israel go out with an upraised hand]." And also because through this the aspect of: "kol ha'amim tik'u kaf [all the peoples — clap hands]" [Psalms 47:2] is drawn — as explained within — for this is the aspect of [Zephaniah 3:9]: "az ehpoch el ha'amim — safah verurah — likro chulam b'shem Hashem [then I shall turn to the peoples — a pure tongue — to call them all in the Name of Hashem]" — and this is the aspect of: "nachalah b'li metzarim." And also — the mochin d'gadlus are the aspect of delight — as already explained many times. And also — the nullification of dispute — in the aspect of: "v'yasem lecha shalom" — is the aspect of delight — as it is written [Psalms 37:11]: "v'hisangeu al rov shalom [and they shall delight in the abundance of peace]." And this: "ki pi Hashem diber [for the mouth of Hashem has spoken]" — that is, the speech that comes out from the throat — where the Names of Elokim are — which are the aspects of peh with the kollel — as mentioned above — is sweetened through the holy Names of Havayah, blessed be He — as mentioned above — for this is the aspect of: "pi Hashem diber — Hashem" — specifically [davka] — as mentioned above. ✦ Translator's Summary — Simanim 43 and 44–46 Siman 43: Shabbos = Da'as + holy speech + sacred unions / husk of Bilaam subdued: Shabbos = Da'as = holy speech = zivugim d'kedushah = attachment to Tzadikim, Torah, G-d. "Ki ot hi beinai… lada'as ki ani Hashem mekadishchem." "Bris olam" = sacred attachment. Husk of Bilaam (= Da'as d'klipah) falls on Shabbos = "ish ba'ar lo yeda… l'hishmaedam adey ad" (Ari on Bilaam and his sons). Sacred Da'as shines = Moshe = "yismach Moshe." Holy havalim emerge (kavannos of "Mizmor l'David havu") → holy airs → holy breaths → holy thoughts and yearning → attachment to G-d/Torah/Tzadikim. Perhaps included within the neshamah yeseirah. Zohar Vayakhel 204; Zohar Chadash Bereishis on ruach hakodesh on Shabbos. Cross-reference Siman 78. Siman 43: Summary of Simanim 39–43 in one verse (Isaiah 58:13): "Im tashiv miShabbos raglecha / me'asos chafatzecha b'yom kadshi" = (1) corporeality/animality/lusting soul = grip of Sitra Achra on weekdays → on Shabbos the good in Nogah ascends (Siman 39); (2) Shabbos union = "raglecha" / "v'rachatz raglecha" / "chafetz" / children who live (Siman 39); (3) no going beyond the boundary = "al yetzei ish mimekomo" = no journeys (Siman 40); (4) rectification of heels = no grip of external forces. Money = legs. "Oneg" acrostic = Eden/Nahar/Gan = draw Binah to Malchus (Tikunim). "Kabdayhu b'chevush nakiyah" = Shem Mem-Beis in Binah = Chashmal = malbush (Siman 41). No large strides = not to give power to external forces. No weekday speech = not to arouse weekday forces. "Az tis'anag" = olam ha'oneg / Atika Kadisha. "Heights of earth" = Chakla Tupichin = Malchus ascends = "v'atah al bamoseimo tidrock" (Deuteronomy 33:29) = holy Malchus's legs not gripped. "Heritage of Yaakov" = Ze'ir Anpin = bri'ach ha'tichon from end to end = nachalah b'li metzarim = "v'nahar yotzei mei'Eden" = "v'hayah Hashem l'melech al kol ha'aretz." Also: regel = tefillah (Siman 31) = "im tashiv" = emes = "titen emes l'Yaakov" = "hakol kol Yaakov" = prayer clothed in shining garments = light of Patriarchs. "Me'asos chafatzecha" = withold from dark garments / "likdoshim asher ba'aretz… v'adiray kol cheftzi vam" / "rak ba'avoseichem chashak Hashem." "Oneg" = three Shabbos meals = three Patriarchs. Shabbos = holy Tzadik; clean garments = beautiful garment for the Tzadik (Siman 42). "Derachecha / chafatzecha / davar davar" = weekday deeds/speech; "mei'asos derachecha" = no large strides; holiness of union = also "she'lo yifsa'a pis'ayah gasah / v'atz b'raglov chote" (Eruvin 100b); zivug = "derech" (Sages) and "chefetz"; "u'maggid l'adam mah sicho — afilu sichah kalah shebein adam l'ishto." "Az tis'anag" = sacred union/attachment = delight (Micah 2:9) = Zohar: Atika Kadisha = receive illumination of Da'as of Atik. "Heights of earth" = Malchus peh = sacred Da'as revealed = "ain kocho [of Moshe] ela b'feh." Saved from subjugation = downfall of Bilaam's sons = Da'as d'klipah = "kocho gam ken b'feh." "Heritage of Yaakov" = holy havalim and airs (Yaakov = 7 × Havayah = 7 holy havalim). Patriarchs = water/fire/air; Yaakov = air. Nachalah b'li metzarim = holy airs spread thoughts of teshuvah = nullify all constraints of Sitra Achra's havalim. "Ki pi Hashem diber" = Shabbos = holy speech = encompasses all the above. Holy speech = "nefesh chayyah l'ruach memalela" = subdues animal soul. Rectification of emunah through speech = "odi'a emunascha b'fi" = Malchus peh; blemish to emunah → journeys ("mehaduri milei" = Berachos 51a); speech = legs = grip of harsh judgments → rectified by drawing from Binah = "pum mmallel rabrevian" (Daniel 7:8) = sweetens Gevuros = "mi yemallel gevuros Hashem"; "achar kavanas halev hen hadevarim"; speech connected with the voice = light of Patriarchs/Yaakov; Da'as revealed through holy speech → havalim spread; "ki Hashem yiten chochmah mipiv da'as u'sevunah." Simanim 44–46: Shabbos = Land of Israel / holiness of the air / prayer without foreign thoughts: Siman 37 cross-reference: holiness of Eretz Yisrael from Shabbos; extra soul = Land of Israel; "ko'ach ma'asav higgid l'amo." Renewal of creation through Shabbos = remembrance of creation = "ki sheshes yamim asah Hashem… va'yanach bayom hashevi'i." Through Shabbos holiness: air of the entire world purified = avira d'Eretz Yisrael. Each Jew illuminates in his place with the air of the Land of Israel. Shabbos → very good for prayer = easy to pray without foreign thoughts = "Mizmor Shir l'Yom haShabbas tov l'hodos." "Al yetzei ish mimekomo" = fixed place for prayer (LM Tinyana 83) = sanctified with air of Eretz Yisrael. Shabbos = foretaste of World to Come = Eretz Yisrael to spread throughout the world. "Mochalin lo" (Shabbos 118) = Shabbos = emunah = nullification of idolatrous thoughts = "shechen eretz u're'eh emunah v'hisanag al Hashem" (Psalms 37:3). Foreign thoughts = mabul. Shabbos = No'ach = "neyacha d'ila'in v'tata'in" = saved from foreign thoughts = "vayizkor Elokim es No'ach… va'yishoku hamayim." Shabbos = World of Thought → brain and thought refined = "shevos mima'chsheves avodah." Shabbos = holy speech = 50 gates of Binah open = "mi sam peh l'adam" → Malchus peh (Tikunim). Most propitious for holy speech from the heart = "k'fi ken libi." Deuteronomy 5:12: "zamor es yom haShabbas" = "zachareta ki eved hayisa b'eretz Mitzrayim" = Exodus from Egypt = speech went out from exile; voice = wings of lung = Tiferes. Three Shabbosim of Zohar Yisro 92. Perfection of tefillah and zivug on Shabbos. Simanim 44–46: Sweetening judgments / Name of 42 / "Shabbas Shalom" / Isaiah 58 final synthesis: Shabbos = light of Patriarchs = three hands = "zero'os olam" = sweeten harsh judgments = Shem Mem-Beis (Siman 41). "V'yasem lecha shalom" initial letters = Shelv = 3 × Havayah + 3 × Elokim. Shabbas Shalom = nullification of disputes = "meshibis milchamot" (Psalms 46:10); "midanim yashbit haGoral" (Proverbs 18:18). Shabbos = nullification of forgetfulness = mochin d'gadlus = zachor. "Im tashiv" = no going beyond boundary / no weekday pursuits = "ko'ach ma'asav"; "avira d'Eretz Yisrael machkim" = "seyag l'chochmah shtikah." "K'mi she'yesh lo Elo'ah" = delight in G-d only = Psalms 37:3. Zohar: "da Atika Kadisha" = draw secrets of Torah = Atik; also "atikah d'atik" ("v'achaltem yashan noshan" — Zimras ha'Aretz pamphlet). "Heights of earth" = nullify foreign thoughts = perfection of emunah with mochin d'gadlus = "da es Elokay avicha" (I Chronicles 28:9) = Chakla Tupichin = Neh"y/Chag"t/Chab"d. "Heritage of Yaakov" = Ze'ir Anpin = Tiferes = "v'hayis ateres tiferes b'yad Hashem" (Isaiah 62:3); plain meaning = nachalas Eretz Yisrael = "Atidah Eretz Yisrael she'titpashet b'chol ha'olam." "Ki pi Hashem diber" = Shabbos = holy speech = Chochmah + emunah = holiness of Eretz Yisrael. "Az tis'anag" = three Shabbosim = Binah = Yovel; "bamosey aretz" = Malchus peh = peh + kollel = Elokim; three princes of Pharaoh drawing from there (kavannos of "v'yasem lecha shalom"). "Heritage of Yaakov" = yad ramah = Patriarchs = Tiferes = nachalah b'li metzarim = "u'Vnay Yisrael yotzim b'yad ramah"; "kol ha'amim tik'u kaf" = "az ehpoch el ha'amim safah verurah"; mochin d'gadlus = delight; nullification of dispute = delight = "v'hisangeu al rov shalom." "Ki pi Hashem diber" = speech from throat sweetened through Havayah = peh + kollel = Elokim = "pi Hashem diber — Hashem specifically."

Siman 47 — סימן מז V'Achaltem Achol v'Savoa — "And you shall eat — eating and being satisfied…" [Joel 2:26] [Likutay Moharan I, Siman 47] Shabbos is the aspect of satiation [sevi'ah] — the aspect of the breaking of the lust for eating — as understood below within in Siman 276. Also — Shabbos is the aspect of the light of the face — the aspect of: "v'anpaha nehirin [and her face shines]," and so on — and our Sages of blessed memory taught: "barchu b'or panav shel Adam [He blessed them with the light of the face of a person]." Also — Shabbos is the aspect of emes [truth] — as mentioned above many times. Also — on Shabbos all the harsh judgments are subdued and do not awaken at all — as brought in the holy Zohar [vol. II, folio 88b]. Also — Shabbos is the aspect of wealth — as our Sages of blessed memory expounded: "birkas Hashem hi ta'ashir [the blessing of Hashem — it makes wealthy]" [Proverbs 10:22] and so on — regarding Shabbos — about which it is stated: "vayevarech [and He blessed]." Also — Shabbos is in the aspect of: "liKdosh Hashem mechubbad [the holy one of Hashem, honored]" — the opposite of shames and disgraces — the aspect of: "v'yishbot dein v'kalon [and strife and disgrace shall cease]" [Proverbs 22:10] — and likewise: "v'hishbit katzin cherpaso [and he caused the officer's insult to cease]" [Daniel 11:18] — as mentioned above in Siman 34. Also — Shabbos is the aspect of miracles and wonders — the aspect of: "ot hi l'olam [it is a sign forever]," and so on — [וכו'] as explained below within in Siman 59. Also — Shabbos is the aspect of Yaakov — the aspect of: "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]." For he is the first about whom the guarding of Shabbos is explicitly stated.

Also — Shabbos is the aspect of tefillin — as our Sages of blessed memory taught — which is why on Shabbos one is exempt from tefillin. Also — Shabbos is the aspect of the totality of colors — the aspect of Tiferes — for this is the aspect of: "tiferes atah l'yom hamenuchah [glory He garbed for the day of rest]."

And this is the aspect of: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]." Regel is the aspect of money and wealth — as explained within. א'ם ת'שיב מ'שבת — the initial letters spell אֶמֶת [emes]. For through the light of truth that shines on Shabbos — through this wealth comes — in the aspect of: "kushta ka'y [truth endures/stands]" — as explained within. And also — the essential abundance of the Land of Israel comes from Shabbos — as explained in the holy Zohar [Vayikra, folio 12]: "eimasai israbyat ara'ah kadisha — v'chol haggid — hevay omer b'yom haShabbas [when does the holy Land flourish — and so on — you say: on the day of Shabbos]," and so on. [וכו'] For the essential holy abundance flows only from Shabbos — as explained in the holy Zohar in many places — and for this reason it is also called: "Eretz haChayyim [Land of the Living]" — the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]." And this is the aspect of the lechem mishneh [double bread] of Shabbos — which is the aspect of the abundance of the Land of Israel — the aspect of [Isaiah 61:7]: "lachen b'artzam mishneh yirashu [therefore in their land they shall receive double]." And this is the aspect of: "v'daber davar [and speaking words]" — stated regarding Shabbos — for through the holiness of Shabbos the speech is perfected — until it is in the aspect of: "imrey shafer [words of beauty/grace]" — through which — through one's words — new heavens and new earth are made — and one becomes, as it were, a partner with the Holy One, blessed be He, in the work of creation — as brought within. And this is what our Sages of blessed memory taught: "kol ha'omer Vayechulu b'Erev Shabbas — ka'ilu na'asah shutaf laKadosh baruch Hu — v'chol haggid — al tikri Vayechulu — ela Vayechalu [all who recite Vayechulu on Erev Shabbas — it is as if he became a partner with the Holy One, blessed be He — and so on — do not read Vayechulu but rather Vayechalu (they completed/exhausted it)]." For the essential ultimate purpose of the creation of heaven and earth was only for His glory — "b'gin d'yishtamodu'in lei [so that they should know Him]" [Zohar, Bo, folio 42b]. But because His blessed Providence is clothed within the ways of nature — therefore there are those who deny completely, heaven forfend, His blessed Providence — until there are those who deny, heaven forfend, even the renewal of the world. But through the holiness of Shabbos — through which miracles occur — the aspect of the nullification of nature — through this the renewal of the world and His blessed Providence are revealed to all — for this is the essential ultimate purpose of Creation — in the aspect of: "Vayechulu hashamayim v'ha'aretz [and the heavens and the earth were completed]," and so on. [וכו'] [Genesis 2:1]

For Shabbos is the aspect of the ultimate purpose of the creation of heaven and earth. And therefore when one testifies to this on Shabbos with a full mouth and says: "Vayechulu," and so on — through this one becomes a partner, as it were, and so on. [וכו']

And behold — it is explained within that when one blemishes, heaven forfend, in all the above — through this one comes, heaven forfend, to be dependent on others — and one's face changes like a vessel [karum] that comes in many colors from shame — and this comes from having blemished in Tiferes — which is the totality of colors. And therefore our Sages of blessed memory taught: "aseh Shabbatecha chol v'al titztarech la'briyos [make your Shabbos a weekday and do not be dependent on others]" [Tractate Shabbos 118a] — for the honor and delight of Shabbos is the aspect of Tiferes — the totality of holy colors — for this is the aspect of the three meals corresponding to the three Patriarchs — who are the totality of the colors. And being dependent on others comes from the fallen traits — through having blemished in Tiferes — as explained within. And one can also allude — that on Shabbos certainly each and every person of Israel merits the aforementioned aspect — in the aspect of: "afilu am ha'aretz yira lishker b'Shabbas [even an unlearned person fears to lie on Shabbos]" — except that the essential [requirement] is to draw the holiness of Shabbos also onto the six weekdays — in the aspect of: "zachrehu mei'echad b'Shabbas [remember it from the first day of the week for Shabbos]." And this is the aspect of: "aseh Shabbatecha chol [make your Shabbos a weekday]" — and then he will certainly merit not to be dependent on others, as mentioned above. And this [Isaiah 58:13]: "im tashiv miShabbos raglecha" — as mentioned above — "me'asos chafatzecha b'yom kadshi" — for the affairs and the weekday deeds — which are the thirty-nine melachos — are corresponding to the thirty-nine curses that came from the blemish of eating from the Tree of Knowledge — from which poverty flows — the aspect of [Genesis 3:17]: "b'itzavon tochlenah [in sorrow shall you eat from it]." And the thirty-nine curses are in the aspects of shames and disgraces — from the language of [Deuteronomy 21:23]: "ki kilas Elokim talui [for a curse of G-d hangs]" — and they are in the aspects of the hiding of the face — and there is within them a grip of falsehood. But on Shabbos one must engage only in the affairs of Heaven — which are the aspects of truth — as it is written [Psalms 51:8]: "hen emes chafatzta [behold — truth You desire]" — the aspect of Tiferes — as it is written [Isaiah 62:3]: "v'hayis ateres tiferes b'yad Hashem — v'chol haggid — ki chafetz Hashem bach [and you shall be a crown of glory in the hand of Hashem — and so on — for Hashem desires you]" — the aspect of life — as it is written [Psalms 34:13]: "mi ha'ish hechafetz chayyim [who is the person who desires life?]" — the aspect of the Land of Israel — which is called: "eretz chefetz [a land of desire]." [Malachi 3:12] And this [Malachi 3:12]: "v'karas l'Shabbas oneg — liKdosh Hashem mechubbad [and you shall call the Shabbos a delight — the holy one of Hashem, honored]" — oneg corresponds to the three Shabbos meals — which are in the aspects of: "Eden — Nahar — Gan" — as is well-known — for on Shabbos the eating is rectified to such a degree that it is entirely holy — and alludes to supremely exalted matters — so that it is a mitzvah to increase in delicacies and to eat three meals. "liKdosh Hashem mechubbad" — the aspect of Tiferes — as our Sages expounded: "kabdayhu b'chevush nakiyah [honor it with a clean garment]" — for this is the aspect of [Exodus 28:2]: "v'asisa vigday kodesh l'Aharon achiv l'chavod u'letifares [and you shall make holy garments for Aharon your brother — for honor and for glory]." And it is written [Isaiah 52:1]: "livshi bigday tifartecha [put on the garments of your glory]."

And this: "v'chibadto mei'asos derachecha — mimitzo chafatzecha — v'daber davar." For through the ways a person is humiliated — as our Sages of blessed memory taught. And this is the aspect of [Proverbs 25:6]: "k'tiferes adam lasheves beis [as the glory of a person is to sit in the house]" — and our Sages expounded: "she'lo yifsa'a pis'ayah gasah [that one should not take large strides]" — for the broadening of strides is likewise a manner of disgrace — as explained elsewhere. And this: "mimitzo chafatzecha v'daber davar" — he should guard himself even from weekday speech. For the words of Shabbos must be only in the aspect of imrey shafer [words of beauty/grace] mentioned above — for this is the aspect of: "Mizmor Shir l'Yom HaShabbos — tov l'hodos laHashem," and so on. [וכו'] And this: "az tis'anag al Hashem [then you will delight in Hashem]" — that he will merit the perfect rectification of eating — until all his pleasures are holy — in the aspect of the delight of Shabbos — in the aspect of [Isaiah 55:2]: "shim'u shamo'a elay v'ichlu tov — v'tis'anag b'deshen nafshechem [hearken diligently to Me and eat good — and let your soul delight in abundance]." And he also merits to become a partner, as it were, with G-d, blessed be He, in the work of creation — and G-d, blessed be He, will do all his wishes — even through miracles and wonders — for this is the aspect of: "Hakadosh baruch Hu gozer v'tzadik mevatel [the Holy One, blessed be He, decrees — and the Tzadik annuls]" — which is likewise the aspect of: "al Hashem" — and as our Sages expounded explicitly in Midrash Rabbah, Parashas Beshalach. And this is what our Sages of blessed memory expounded: "that he is given all the desires of his heart" — that is, as mentioned above.

And in the holy Zohar it was expounded [vol. II, folio 88b]: "da Atika Kadisha [this is the Holy Ancient One]" — that is, he merits the light of truth — the light of the face — at a supremely exalted level — which is the aspect of Atik — as is well-known. And this is the aspect of [Job 22:26]: "ki az al Shadai titanag [for then you shall delight in Shadai]" — Shadai is the aspect of the disruption of the natural order [shidud hamaarachah] and the nullification of nature — as is well-known.

And this: "v'tissa el Elo'ah panecha [and you shall lift your face to G-d]" — the aspect of the lifting of the face [nesi'as panim]. And this: "v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — this alludes to the ascent of Malchus — which is the aspect of the holiness of the Land of Israel — which is the aspect of Malchus — as is well-known. And also in its plain meaning — it is called: "bamosey aretz" — for it is higher than all the lands — and our Sages expounded: "one is saved from the subjugation of kingdoms" — which is the essential shame that comes from the hiding of the face, heaven forfend — the aspect of: "habita u'r'e es cherpaseinu [look and see our shame]" [Lamentations 5:1] — and the like — many times over. "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — "da Tiferes [this is Tiferes]" — the aspect of emes — the aspect of tefillin — the aspect of the light of the face. And our Sages expounded [Tractate Shabbos 118]: "she'zocheh l'nachalah b'li metzarim [that one merits an inheritance without limits]." For emes is the aspect of: "rosh — toch — sof [head — middle — end]" — for this aspect ascends to the very highest heights — the aspect of Atik — and illuminates down to the very lowest — in the aspect of [Psalms 85:12]: "emes mei'eretz titzmach [truth shall sprout from the earth]" — and also because one merits through this to create new heavens and new earth through one's words — spoken each time — and to make wonders through this — for this is the aspect of: "nachalah b'li metzarim." And this is what concluded: "ki pi Hashem diber [for the mouth of Hashem has spoken]." For he merits through this that his words are in the aspects of the word of Hashem. And just as through the word of Hashem the heavens were made — so too through his holy words. And all of this is encompassed within the holiness of Shabbos — which is the aspect of the perfection of holy speech — as mentioned above many times. And all the aforementioned aspects are likewise encompassed within this — for the essential truth is in the speech — in the aspect of [Psalms 119:160]: "rosh devarcha emes [the beginning of Your word is truth]." And likewise — the rectification of the lust for eating is the rectification of speech — as understood in the teaching Vayisav, Siman 62. Tiferes is the aspect of the rectification of speech — in the aspect of [Ecclesiastes 10:12]: "divray pi chacham chein [the words of a wise person's mouth are gracious]" — and as understood below within in Siman 58. Tefillin is the aspect of speech — as Rashi explained at the end of Parashas Bo on the verse: "ul'totafot bein einecha [and for frontlets between your eyes]" — as in [Ezekiel 21:2]: "hatef el darom [preach toward the south]," and so on — which is the language of speech, and so on.

It is known that Shabbos is likewise the aspect of Binah — as mentioned above many times.

And it is likewise the aspect of Sukkah — the aspect of: "HaPoreis sukkah shalom [Who spreads a canopy of peace]," and so on — which one recites on Shabbos — and then is the essential illumination of the twenty-eight letters of the work of creation and the ten utterances [asarah ma'amoros] — for Shabbos is a remembrance of the work of creation. And this is the aspect of the great Chesed that shines on Shabbos — the aspect of [Psalms 89:3]: "ki amarti olam chesed yibbaneh [for I said: the world shall be built with lovingkindness]."

And behold — it is explained in the holy Zohar that Shabbos is the aspect of the holy speech — as mentioned above many times. And likewise it is explained in the holy Zohar that on Shabbos the aspect of holy spirit [ruach hakodesh] is drawn upon each and every person of Israel — and therefore it is very good to pray then — and to put all one's strength into prayer — for the words of prayer are then in the aspect of [Isaiah 51:16]: "v'asim devarai b'ficha — u'vetzal yadi kisisicha [and I shall place My words in your mouth — and in the shadow of My hand I have covered you]" — the aspect of the embrace [chibbuk] — as explained within — for then is the time of the revelation of the closeness and the love that G-d, blessed be He, has with Israel — in the aspect of: "ki ot hi beinai u'veinechem l'doroseichem [for it is a sign between Me and between you throughout your generations]." And this is the aspect of: "Mizmor Shir l'Yom HaShabbos — tov l'hodos laHashem — v'chol haggid — l'haggid baboker chasdecha [a psalm, a song for the day of Shabbos — it is good to give thanks to Hashem — and so on — to declare Your kindness in the morning]." And therefore one must be especially careful then not to speak words that are not holy, heaven forfend — so as not to blemish, heaven forfend, through this in the aspect of the embrace and the Sukkah mentioned above. And therefore the essential holiness of the Land of Israel flows from Shabbos — as mentioned above many times — for the holiness of the Land of Israel is through: "ko'ach ma'asav higgid l'amo [He declared the power of His works to His people]." And this power is the aspect of the embrace and the Sukkah mentioned above — which are encompassed within the holiness of the holy Shabbos — and therefore the guarding of the holy Shabbos is propitious for children — in the aspect of: "la'asos es haShabbas l'dorosaym [to make the Shabbos throughout their generations]." For it is the aspect of Sukkah — the aspect of the Land of Israel — which is propitious for children — as explained within — and even of the sarisim who cannot father children — it is stated regarding them [Isaiah 56:4–5]: "ki choh amar Hashem la'sarisim asher yishmeru es Shabsosai — v'chol haggid — v'nasati lahem — v'chol haggid — yad v'shem tov mibbanim u'mibbanos [for so says Hashem to the sarisim who guard My Shabbosim — and so on — and I shall give them — and so on — a hand and a name better than sons and daughters]." And this is likewise: "u'vnay haneychar hanilavim el Hashem — kol shomer Shabbas — v'chol haggid — v'simachtim b'veis tefillasi — v'chol haggid — ki veisi veis tefillah yikara l'chol ha'amim [and the children of the stranger who attach themselves to Hashem — every Shabbos guardian — and so on — and I shall gladden them in My house of prayer — and so on — for My house shall be called a house of prayer for all the peoples]." [Isaiah 56:6–7] For through the perfection of prayer — which is completed through the holiness of Shabbos — which is the aspect of the perfection of the holy speech — through this the converts draw close — in the aspect of: "ki az ehpoch el kol ha'amim safah verurah likro chulam b'shem Hashem [for then I shall turn to all the peoples — a pure tongue — to call them all in the Name of Hashem]," and so on — [וכו'] as brought within.

And this [Isaiah 58:13]: "im tashiv miShabbos raglecha" — regel is speech — as explained elsewhere. And this: א'ם ת'שיב מ'שבת — initial letters: אֶמֶת [emes] — that is, through the holiness of Shabbos the aspects of the tongues of the nations shall be nullified from him — which are in the aspects of: "asher pihem diber shav — vi'minam yemin shaker [whose mouth speaks vanity — and their right hand is a right hand of falsehood]" [Psalms 144:8] — and: "sheker ain lo raglayim [falsehood has no legs]" — as our Sages of blessed memory taught — and he will draw the aspect of: "sfas emes tikun la'ad [a tongue of truth endures forever]" [Proverbs 12:19] — the aspect of: "kushta ka'y [truth endures]" — for truth has legs — for this is the aspect of: "im tashiv miShabbos raglecha." And this: "me'asos chafatzecha b'yom kadshi" — he should not arouse on Shabbos any weekday deeds — in which there is a grip of the quarrelsome tongues — which are in the aspects of: "korbos yechpetzu [they desire battles]" [Psalms 68:31] — and it is written [Job 9:3]: "im yachphotz lariv imo lo ya'anenhu [if he desires to contend with Him — He will not answer him]," and so on — [וכו'] but Shabbos is the affairs of Heaven — which are the aspects of truth and peace — the aspect of desiring peace — and it is written: "hen emes chafatzta [behold — truth You desire]" — the aspect of the embrace and the Sukkah mentioned above — which are the aspects of Chesed — for this is the aspect of [Hosea 6:6]: "chesed chafatzti [it is lovingkindness that I desire]" — which is the aspect of the holiness of the Land of Israel — which is called [Malachi 3:12]: "eretz chefetz [a land of desire]." And this is the aspect of [Isaiah 56:4]: "u'vachartu ba'asher chafatzti [and they choose that which I desire]" — "da zivuga d'Matronisa [this is the union of the Matronisa]" — for the Shechinah, as it were, is not in a state of dispute with the Holy One, blessed be He. For this is the aspect of what on Shabbos comes the union of the aspect of Yaakov and Rachel — which is the aspect of Rachel as brought within — except that then it is face to face, as it were. And this: "v'karas l'Shabbas oneg [and you shall call the Shabbos a delight]" — for this is the aspect of delight — as is well-known — and as mentioned above many times — and it is likewise the aspect of kavod — the aspect of the nullification of the dispute mentioned above — for this is the aspect of [Proverbs 20:3]: "kavod la'ish sheves meiriv [it is honorable for a person to desist from dispute]." And this is likewise the aspect of delight — as it is written [Psalms 37:11]: "v'hisangeu al rov shalom [and they shall delight in the abundance of peace]." "v'chibadto mei'asos derachecha — mimitzo chafatzecha — v'daber davar" — he should guard himself from speaking even any weekday speech — so as not to blemish through this the holiness of Shabbos speech — which is in the aspect of: "v'asim devarai b'ficha [and I shall place My words in your mouth]" — mentioned above. And this is what our Sages expounded: "mimitzo chafatzecha v'daber davar" — that one should not petition for one's personal needs on Shabbos — for then the prayer is only in the aspects of the words of the Holy One, blessed be He, literally — and therefore it is forbidden for one to petition for one's personal needs — so that one's personal benefit and self-interest should not be mixed into one's prayer. "az tis'anag al Hashem [then you will delight in Hashem]" — that is, one merits that one's prayer is in the aspect of the Land of Israel — in the aspect of Binah — the aspect of Sukkah — for this is the aspect of: "v'tispallel Chanah al Hashem [and Chanah prayed to/upon Hashem]" [I Samuel 1:10] — as explained within. And this is what the Zohar expounded: "da Atika Kadisha [this is the Holy Ancient One]." For this aspect is sometimes also called Atik — as is well-known. And also because through this one merits supremely exalted and high levels — which are the aspects of Atik.

"v'hirkavticha al bamosey aretz — v'ha'achalticha nachalas Yaakov avicha [and I will cause you to ride upon the heights of the earth — and I will feed you with the heritage of Yaakov your father]." In its plain meaning — this refers to the inheritance of the Land of Israel — for through it [Shabbos] one merits the inheritance of the Land of Israel — as mentioned above.

And in the holy Zohar they expounded: "v'hirkavticha" and so on — regarding the ascent of Malchus — that is, that the aspect of the dispute of the Shechinah, as it were, is nullified — and she returns to Him face to face. And in the Gemara — our Sages of blessed memory expounded [Tractate Shabbos 118]: that one is saved from the subjugation of kingdoms — that is, likewise as mentioned above. For the essential dispute comes through the strengthening of the tongues of the nations — and Israel [being] in exile among them — and through the holiness of Shabbos this is nullified. And this: "v'ha'achalticha nachalas Yaakov avicha" — "da Tiferes [this is Tiferes]" — which is the aspect of emes. And this is the aspect of: "titen emes l'Yaakov [give truth to Yaakov]" — that he merits to draw the aspect of: "sfas emes tikun la'ad [a tongue of truth endures forever]." And he merited the aspect of Sukkah — as it is written [Genesis 33:17]: "v'Yaakov nasa Sukosah [and Yaakov journeyed to Sukkos]." And he merited the perfect inheritance of the Land of Israel — and he is the first about whom it is explicitly stated that he guarded Shabbos. And in the Gemara our Sages expounded: "she'zocheh l'nachalah b'li metzarim [that one merits an inheritance without limits]." That is — that the aspect of: "ki az ehpoch el kol ha'amim safah verurah likro chulam b'shem Hashem" is drawn. And this is the aspect of: "atidah Eretz Yisrael she'titpashet b'chol ha'olam [the Land of Israel is destined to spread throughout the entire world]" — for the illumination of: "ko'ach ma'asav [the power of His works]" will spread throughout the entire world — for this is the aspect of: "nachalah b'li metzarim." And this is what concluded: "ki pi Hashem diber [for the mouth of Hashem has spoken]." For all of this is drawn through the holiness of Shabbos — which is the aspect of the perfect holiness of speech — to such a degree that the words of prayer are in the aspects of the word of Hashem literally — the aspect of: "v'asim devarai b'ficha [and I shall place My words in your mouth]" — for this is the aspect of: "ki pi Hashem diber."

Siman 43 onward continues in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman

✦ Translator's Summary — Siman 38

✦ Translator's Summary — Siman 39

It is known that Shabbos is the aspect of Malchus — the aspect of Shabbas Malkesah. And also it is explained in the Tikunim that Shabbos is the aspect of the heart [lev] — for then Malchus ascends to the aspect of Chochmah and Binah — as is well-known. And also Shabbos is the aspect of the World of Thought — as is well-known. And therefore then the power of the good inclination strengthens — which is the aspect of the good thoughts in the heart — and the power of the evil inclination is then subdued — which is the aspect of the evil thoughts in the heart — through which one contaminates the hollow space of creation [chalal habriyah] — for this is the aspect of: "mechalelehah mos yumas [one who desecrates it shall surely die]" [Exodus 31:14] — "d'a'il nuchri b'chalal dilah [that a stranger enters into its hollow space]" — that is, as mentioned above. And this is what is written [Ezekiel 20:16]: "v'es Shabsosai chilellu — ki acharay gilluleihem libam holech [and My Shabbosim they desecrated — for after their idols their heart goes]" — for the evil inclination in the heart is the aspects of idols — as it is written: "lo yihyeh vecha Kel zar [there shall not be within you a strange god]" [Psalms 81:10] — as our Sages of blessed memory expounded. And also the essential perfection of the ascent of prayer — which is the service of the heart — is on Shabbos — as is well-known — and then it is easier to pray with devotion of the heart — for then Malchus — which is the aspect of prayer — ascends to the World of Binah — which is the aspect of Binah libah [Binah — the heart].

And behold — it is explained within that prayer with devotion of the heart is the aspect of the olah [burnt offering] — and as also understood in the holy Zohar at the beginning of Parashas Tzav.

And this is the aspect of [Numbers 28:10]: "olas Shabbas b'Shabbato — al olas haTamid v'niskah [the burnt offering of Shabbos — on its Shabbos — beyond the daily burnt offering and its libation]."

And it is explained in Zohar Acharei, folio 79: "tana: Kasiv olas Shabbas b'Shabbato — al olas haTamid — d'ba'ay l'kavvana liba l'eila l'eila — yatir mishe'ar yomin — al derech: al olas haTamid davka. Tanya kasiv b'Chanah: v'tispallel Chanah al Hashem — al davka [we have learnt: it is written: 'olas Shabbas b'Shabbato — beyond the daily burnt offering' — that one needs to direct the heart upward and upward — more than on the other days — in the manner of: beyond the daily burnt offering — specifically. We have learnt: it is written concerning Chanah: 'and Chanah prayed to/upon Hashem' — 'upon' — specifically]," and so on. [וכו'] That is — even though through weekday prayer with devotion too the aspect of: "hi ha'olah [this is the burnt offering]" is drawn — and likewise the aspect of the libations — as understood at the end of the teaching. This ascent is the aspect of: "olas haTamid v'niskah [the daily burnt offering and its libation]." But prayer with devotion on Shabbos is the aspect of an ascent far higher and more exalted — the aspect of: "al olas haTamid [beyond the daily burnt offering]" — as mentioned above.

And this is what our Sages of blessed memory taught: "Jerusalem was destroyed only because they desecrated the Shabbos therein." For the holiness of Shabbos is the aspect of: "mi zos olah [who is this one ascending?]" [Song of Songs 8:5] — the aspect of the ascent of the Upper Jerusalem and the Lower Jerusalem — which are the aspects of Binah and Malchus — as explained within. And this: "mi zos olah min hamidbar [who is this one ascending from the wilderness?]" — and the Zohar expounded: from the language of speech — like: "u'midebarcha na'aveh [and your speech is beautiful]." [Song of Songs 4:3] For the holiness of Shabbos is the aspect of the holiness of speech in its perfection — as explained in Zohar Bereishis, folio 32. For this is the essential perfection of speech — that it should be in the aspect of: "k'fi ken libi [as my mouth — so is my heart]" — the aspect of: "achar kavanas halev hen hen hadevarim [after the intention of the heart — so are the words]." For this is the aspect of the ascent of Malchus peh — which is the aspect of speech — to Binah libah [Binah — the heart].

And this is the aspect of: "v'shamru Bnay Yisrael es haShabbas — la'asos es haShabbas [and the children of Israel shall guard the Shabbos — to make the Shabbos]" — which is the aspect of the two Shabbosim mentioned above: the supernal Shabbos and the lower Shabbos — as explained in the holy Zohar. And this: "l'dorosaym [throughout their generations]" — and our Sages expounded: "l'dirosaym [for their dwellings]" — from the language of dwelling [dirah] — for through this the two houses and dwellings are rectified — which are the aspects of the upper house [beisa ila'ah] and the lower house [beisa tata'ah]. And this too is the aspect of [Exodus 35:3]: "lo siv'aru eish b'chol moshvoseichem b'yom haShabbas [do not kindle fire in any of your dwellings on the day of Shabbos]" — "b'chol moshvoseichem [in all your dwellings]" — specifically [davka] — the aspect of the two houses mentioned above. For the upper house — which is the aspect of Binah libah — is where the root of the holy fire dwells — the blazing of the heart of the Jewish person that burns within him without limit — such that he cannot come — due to the abundance of the light and the blaze — to any revelation through the traits. Therefore one must contract the blaze and the flame of fire mentioned above — and make a hollow space in his heart — so that he can serve G-d, blessed be He, in gradation and measure — for this is the aspect of the revelation of the traits and the revelation of His blessed Malchus — for the sake of which all of creation was made. And this is the aspect of [Psalms 109:22]: "v'libi chalal bekirbi [and my heart is hollow within me]" — at the supremely exalted level — the aspect of supernal Binah. But when one contracts the holy blaze and makes a holy hollow space — so that through this the formation of the worlds and the traits can come about through the wisdom in the heart — which are the aspects of the good thoughts and the good inclination in the heart — then the evil inclination — which is the aspect of the dullness of the heart [tipeshus halev] — wishes to strengthen itself and to introduce evil thoughts into the hollow space of the heart — through which it contaminates, heaven forfend, the hollow space of creation — as brought within.

And the evil inclination is the aspect of the fire of the Sitra Achra — the aspect of: "nora bi Amram [how awesome — within Amram]" — as is well-known. Then one must subdue it — and draw the aspect of: "v'libi chalal bekirbi" in its plain meaning — which means: he slew the evil inclination — as our Sages of blessed memory expounded. That is — one must purify the heart from all the evil thoughts drawn from the aspect of the evil inclination — which is the aspect of the fire of the Sitra Achra. And this is the aspect of: "lo siv'aru eish b'chol moshvoseichem b'yom haShabbas" — that is, both regarding the aspect of the upper house — one must guard oneself from the aspect of foreign fire [eish zarah] — and draw the aspect of: "v'libi chalal bekirbi" — the aspect of the contraction — which is the rectification of the upper house. And likewise regarding the aspect of the lower house — which is the aspect of Malchus that is revealed through the aforementioned contraction and hollow space — one must guard oneself from the fire of the Sitra Achra literally — which is the evil inclination in the heart — and draw the aspect of: "v'libi chalal bekirbi" in its plain meaning — to purify the heart from all evil thoughts — as mentioned above. And this is the aspect of: "v'taher libenu l'avdecha be'emes — v'hanchilenu — v'chol haggid — Shabbas kodshecha [and purify our heart to serve You in truth — and grant us — and so on — Your holy Shabbos]."

And this is what our Sages of blessed memory taught [Zohar Pinchas, folio 264, and in many places]: that specifically the weekday fire is forbidden to kindle — but not the holy fire — such as the altar fire. (And see also Tractate Shabbos, folio 20.) For even though one must also contract even the holy blaze at its root — as mentioned above — nonetheless one must leave some aspect of the holy fire — to subdue through it the fire of the Sitra Achra — which is the fire of the evil inclination and the evil thoughts — as explained in Zohar Tzav, folio 27: "zos Toras [this is the Torah of]" — "da Keneses Yisrael [this is the Congregation of Israel]." "ha'Olah [the burnt offering]" — "da machshavah ra'ah — d'ihi salka al re'usa d'var nash — v'chol haggid — ba'ay l'aokda lah b'nura [this is the evil thought — that rises up according to the will of a person — and so on — one needs to burn it up in fire]," and so on. "u'vigyn kach: al mukdah al hamizbe'ach [and for this reason: 'upon the hearth — upon the altar']," and so on — which is the aspect of what one needs to pray. And likewise all the sacred matters — "la'asosom [to do them]" — specifically [davka] — with blazing of the heart — for through this one merits the purity of the heart — as explained below within in Siman 156. And this is the aspect of the flame of fire [shalhava d'asha] that descends on Erev Shabbos to subdue the husks — that is, as mentioned above. And this is what is written concerning Shabbos [Deuteronomy 5:15]: "v'zachareta ki eved hayisa b'eretz Mitzrayim [and you shall remember that you were a slave in the land of Egypt]," and so on — for the Exodus from Egypt was the rectification of the two houses mentioned above — as understood within — and for this reason the month of Nissan is called: אָבִי"ב [Aviv].

And this is the aspect of: "Mizmor Shir l'Yom HaShabbos" — and our Sages expounded: "l'yom shekulo Shabbas [for the day that is entirely Shabbos]," and so on — that is, the aspect of the song that will be awakened in the future — which is drawn through this — as brought within. And also — Shabbos is the aspect of a woman — the aspect of: "Keneses Yisrael yihyeh ben zugcha [the Congregation of Israel shall be your mate]" — and as explained below in Siman 277. "v'ishah yir'as Hashem [and a woman who fears Hashem]" [Proverbs 31:30] — this is the aspect of counsel [etzah], and so on — as explained within. And this is what our Sages of blessed memory taught: "he is given all the desires of his heart" — for this is the aspect of: "yiten lecha chi'levavecha — v'chol atzasecha yimaleh [may He give you according to your heart — and may He fulfill all your counsel]." [Psalms 20:5] And this is the aspect of: "u'fros aleinu sukkas shelomecha — v'taknenu b'etzah tovah [and spread over us Your canopy of peace — and guide us with good counsel]."

For the essential spreading of the Sukkas Shalom is Shabbos — the aspect of: "HaPoreis sukkah shalom [Who spreads a canopy of peace]," and so on — which one recites on Shabbos. And also Shabbos is the aspect of repentance — as explained elsewhere — and it is the aspect of: "gedolah teshuvah shemagi'a ad kisei haKavod [great is repentance — for it reaches the throne of glory]." For Shabbos is the aspect of the World of Beriyah — the aspect of the World of the Throne [olam haKisei] — as explained in the kavannos. And also Shabbos is the aspect of: "gedolah teshuvah shemekarevis es hage'ulah [great is repentance — for it hastens the redemption]." For: "almilai shamru Yisrael shtay Shabbasos — miyad nigalin [were Israel to observe two Shabbosim — they would be redeemed immediately]." And these two Shabbosim — specifically [davka] — are for the ascent of Malchus — which is the aspect of the Small Shabbos — as explained in the Tikunim — for it is the aspect of the lesser light [ma'or haKatan] — the aspect of: "achos lanu ketanah [we have a little sister]" [Song of Songs 8:8] — as brought within.

And through guarding Shabbos as befitting — especially through the repentance of Shabbos — she becomes in the aspect of the two great luminaries — for she becomes equal to him, as it were. And not only that — but they ascend even to Binah — which is called the Great Shabbos — as explained in the Tikunim — and through this the redemption draws near — and they are redeemed immediately. And also — through the repentance of Shabbos one merits to attain the secrets of the Torah — which flow from the aspect of: "oraissa d'Atika sitima'ah [the hidden Torah of the Ancient One]" — which is the essential delight of Shabbos — for this is the aspect of: "az tis'anag al Hashem [then you will delight in Hashem]" — "al Hashem" — specifically [davka] — as explained within.

And therefore the essential study of Kabbalah is on Shabbos — as is well-known — for on Shabbos it is called Kabbalah [reception/receiving] — for then: "aliyat bein tren dero'in d'Malka [she ascends between the two arms of the King]" — as brought in the kavannos. And this too is the aspect of: "בְּרֵאשִׁית — ב' רֵאשִׁית [Bereishis — two beginnings]" — for Shabbos is the aspect of the beginning-point of creation — for it is the ultimate purpose of the creation of heaven and earth — and the ultimate purpose is closest to the beginning of thought — in the aspect of: "sof ma'aseh b'machshavah techilah [the end of deed was first in thought]" — and as explained elsewhere. And there are two aspects of: "reishis [beginning]" in the aspect of [Leviticus 19:3]: "es Shabsosai tishmoru [My Shabbosim shall you observe]" — two Shabbosim: the aspect of Shabbas d'leila [Shabbos of the night] and Shabbas d'yoma [Shabbos of the day] — as explained in the holy Zohar. (And even though there is also the aspect of the Supernal Shabbos above all of them — as explained in Zohar Yisro, folio 92 — nonetheless since it is the root of the two aforementioned Shabbosim it is counted together with both of them — and it is included in them. And one can say that for this reason we also find in the general year that there are likewise two beginnings — the aspect of Tishrei and Nissan — and Passover is called Shabbos — as it is written: "mimachras haShabbas [from the morrow of the Shabbos]." [Leviticus 23:15] And likewise regarding Rosh Hashanah, Yom Kippur, and Sukkos — the language of Shabbos is used. But specifically regarding the festival of Shavuos we do not find the language of Shabbos — for it is the aspect of the Supernal Shabbos mentioned above — which is included with them — and it itself remains in great privacy and concealment. And as understood from the holy Zohar regarding the matter of why Shavuos is only one day — while Passover and Sukkos are [multiple days], and so on — see there. There is more to explain in this as well — only in a different manner from what is explained above — and we have no time for this at present.)

And because the holiness of Shabbos is the aspect of the revelation of the holy Malchus — the aspect of the kingdom of David and the building of Jerusalem — therefore it is stated [Jeremiah 17:24–25]: "v'hayah im shamo'a — v'chol haggid — v'likaddesh es yom haShabbas — v'chol haggid — u'va'u v'sha'aray ha'ir hazos — melachim v'sarim yoshvim al kisei David [and it shall be — if you hearken diligently — and so on — and to sanctify the Shabbos day — and so on — and there shall come through the gates of this city kings and princes sitting on the throne of David]," and so on. [וכו'] And therefore: "aku'm she'shavas chayav misa [a heathen who observes Shabbos is liable to death]" — for the holy Malchus is the aspect of: "techeles d'achlay kula v'shatzay kula [blue-violet that consumes all and destroys all]" — but Israel who cleave to it are alive and enduring. For the essential vitality comes from there — the aspect of: "David Melech Yisrael chai v'kayam [David — King of Israel — is alive and enduring]" — as explained within — and this is the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]." And therefore Shabbos is also called Kallah — as it is written: "bo'i challah bo'i challah [come, O bride — come, O bride]" — as explained within. And this is why the portion of Tzitzis and techeiles is juxtaposed to the matter of Shabbos — adjacent to the mekashsheysh [wood-gatherer] — as our Sages of blessed memory taught. And this is the aspect of the songs, hymns, and praises recited on Shabbos — for Malchus is the aspect of "chavatzeles haSharon [the rose of Sharon]" [Song of Songs 2:1] — the aspect of [Psalms 87:7]: "v'sharim k'cholelim [and singers like those who dance]" — "na'im zemiros Yisrael [sweet songs of Israel]" — the aspect of: "l'ma'an yezamercha kavod v'lo yidom [so that my glory shall sing to You and not be silent]" [Psalms 30:13] — and as explained within. And this is the aspect of the joy and the dancing of Shabbos — for Shabbos is the aspect of groom and bride — as explained in the Tikunim — and just as at a wedding one makes joy and dancing — as explained within — likewise on the holy Shabbos. And this is the aspect of: "zachrehu al haYayin [remember it over wine]" — for this is the aspect of: "yimaleh gronam shel talmidey chachamim yayin [may the throats of Torah scholars be filled with wine]" — as explained within. For through wine joy is drawn — and the heart is opened — in the aspect of: "v'yayin yesamach levav enosh [and wine gladdens the heart of a person]" [Psalms 104:15] — and the G-dliness within the heart is revealed — and there occurs in his heart the aspect of the formation of the worlds — that is, the aspect of the revelation of the traits and the revelation of Malchus — which is the ultimate purpose of creation — and all of this is encompassed within the holiness of Shabbos, as mentioned above. And this is what our Sages of blessed memory taught [Tractate Shabbos 119b]: "kol hamispallel b'Erev Shabbas v'omer Vayechulu — v'chol haggid — ka'ilu na'asah shutaf laKadosh baruch Hu b'ma'aseh Bereishis — shene'emar Vayechulu — v'chol haggid — al tikri Vayechulu ela Vayechalu [all who pray on Erev Shabbas and say Vayechulu — and so on — it is as if he became a partner with the Holy One, blessed be He, in the work of creation — as it is stated Vayechulu — and so on — do not read Vayechulu but rather Vayechalu]." For since the ultimate purpose of creation was for the revelation of His Malchus — through the traits — which are the aspects of the worlds created and formed through the wisdom in the heart — and this depends only on the choice of a person — to draw the two aspects of: "v'libi chalal bekirbi" mentioned above — and through this comes the revelation of the traits and the Malchus — which is the ultimate purpose of creation — if so — it follows clearly — that the person who merits this is in the aspect of: "shutaf laKadosh baruch Hu b'ma'aseh Bereishis [a partner with the Holy One, blessed be He, in the work of creation]." And because the essential drawing of the aforementioned rectifications is through the holiness of Shabbos — for then the power of the evil inclination is subdued — which is the aspect of the foreskin of the heart — the dullness of the heart — which wishes to contaminate the hollow space of creation, heaven forfend — as explained within — therefore the essential completion of all of creation is on Shabbos — for this is the aspect of [Genesis 2:2]: "vayechal Elokim b'yom hashevi'i melachto asher asah [and G-d completed on the seventh day His work that He had done]" — and in the manner of what our Sages expounded. Yet even within the holiness of Shabbos — which is fixed and enduring by itself — as our Sages of blessed memory taught — nonetheless this also depends only on the choice of the holy Israel. And therefore Israel were commanded to guard the Shabbos — as it is written: "v'shamru Bnay Yisrael es haShabbas — la'asos es haShabbas" — and our Sages expounded: that it is as if they literally make the Shabbos.

And likewise — because the essential creation was for the revelation of His Malchus — which comes only through human beings who possess free choice — for this reason the husks were created, heaven forfend — on Erev Shabbos at twilight [bein hashmashos] — and all of it for the sake of the power of free choice — and the Holy One, blessed be He, weighed in His mind and in His holy wisdom — that for the sake of the power of free choice — through which the revelation of Malchus would come — which is the ultimate purpose of creation — for the sake of this intention He had already accomplished enough in what He had created. And then He said to His world: "day [enough]" — as our Sages of blessed memory taught — and immediately drew the holiness of Shabbos — so that the one possessing free choice would have the power to incline his choice toward good — to subdue the evil inclination before the good inclination — through his choice and through the power of the holiness of Shabbos. And this is the aspect of: "she'amar l'olamo day [that He said to His world: enough]" — that is, the power of free choice is already complete — so that through this Malchus is sometimes in the aspect of Dalet, heaven forfend — and when one chooses the good — one then draws the Yod into the Dalet — and the Yod is the aspect of Chochmah — the aspect of Kodesh — as explained within — and this itself is the aspect of the holiness of Shabbos — as it is written: "u'shemartem es haShabbas ki kodesh hu [and you shall guard the Shabbos for it is holy]." [Exodus 31:14] And then Malchus is the aspect of Heh — which is Dalet with a Yod — for this is the aspect of: "day" — as explained within. And then: "Vayechulu hashamayim v'ha'aretz [and the heavens and the earth were completed]," and so on — [וכו'] — shamayim [heavens] and aretz [earth] are the aspects of the traits and Malchus — as is well-known. It follows from this that the one who possesses free choice has a share in creation itself — and likewise in the completion of creation and the rest [menuchah] drawn on the holy Shabbos — for it all depends only on his choice.

And this is the aspect of: "al tikri Vayechulu [do not read Vayechulu]" — for by themselves they were not yet completed [nechlu] and finished — for according to the greatness of G-d, blessed be He — Who is without end — endless worlds and creations could have been created — but for the sake of the one possessing free choice — and because the Holy One, blessed be He, wished that Israel should have the power to incline their choice toward good — therefore He completed all of creation then and said: enough — and immediately drew the holiness of Shabbos. It follows that they have a share also in the fact that creation was completed then — for this is the aspect of: Vayechalu [they completed it]. And when a person contemplates this in his thought — he then truly binds himself to the holiness of Shabbos — which encompasses the aspects of the two houses mentioned above — Binah libah and Malchus — which is the aspect of prayer with devotion of the heart. And likewise regarding what he has blemished already, heaven forfend — he should repent with his whole heart — in the aspect of: "u'levavo yavin v'shav [and his heart shall understand and he shall return]" [Isaiah 6:10] — as explained within. And therefore he immediately begins to pray with devotion — and likewise recites Vayechulu with devotion. And regarding the past — he accepts upon himself to return with a whole heart — until the ultimate purpose of creation is truly completed through him as well. Therefore: "ka'ilu na'asah shutaf laKadosh baruch Hu b'ma'aseh Bereishis [it is as if he became a partner with the Holy One, blessed be He, in the work of creation]" — that is, as mentioned above. And this is what our Rebbe of blessed memory was precise about — in Sefer haMidos, the entry Teshuvah [repentance] — where he wrote in letter 87: "kol ha'omer Vayechulu b'kavanah u'mispalel b'kavanah — Mal'achey haShareis mevakshin mehaHashem Yisbarach sheyikaper lo [all who recite Vayechulu with devotion — and pray with devotion — the ministering angels pray to G-d, blessed be He, that He should forgive him]." And its root is from what our Sages of blessed memory taught there on the aforementioned folio — that the ministering angels, and so on — and say to him [Isaiah 6:7]: "v'sar avonecha v'chata'ascha techupar [and your iniquity is removed — and your sin is atoned]." (And see in Shiltay Giborim how he explained this.) And according to the above — this is in its plain meaning — for through complete repentance of the heart — especially through the power of the holiness of Shabbos — everything is forgiven. But since the essential rectification of prayer — which is the aspect of Malchus — comes through the devotion of the heart — and likewise through this the essential rectification of repentance — as mentioned above — therefore our Rebbe of blessed memory was precise — to add and write — that this is specifically when it is with devotion (which is not explicitly stated in the words of our Sages of blessed memory in the Gemara — but is understood of itself).

And this is what our Sages of blessed memory taught there: "kol hameshamer Shabbas — afilu avad avodah zarah k'dor Enosh — mochalin lo [all who guard the Shabbos — even one who worshipped idolatry as in the generation of Enosh — he is forgiven]" — for the first Adam — when he blemished — and did not immediately complete the ultimate purpose of creation in its perfection — Shabbos came and protected him. Afterward he separated from his wife for 130 years — as our Sages of blessed memory taught. For the essential purpose of having children is so that there should be human beings who accept the yoke of His Malchus — for the sake of which the world was created — and when he saw that he — the first being formed by the hands of the Holy One, blessed be He — had not completed the purpose of creation — if so, why should he father more children? — for who knows whether they will accept the yoke of His blessed Malchus — or perhaps they will blemish even more, heaven forfend. But afterward he returned and was united with his wife — and fathered Shes [Seth] — from whom the world was established — and in him was the spark of Moshe Rabbeinu, peace be upon him — as is well-known — and then he began to draw somewhat the aspect of the World of Rectification [olam haTikkun] — which is the aspect of the holiness of Shabbos.

For Moshe Rabbeinu is from the aspect of the holiness of Shabbos — the aspect of: "yismach Moshe b'matan chelko [Moshe rejoices in the gift of his portion]" — as is well-known. But since only the beginning of the sparkling of the rectification had started — therefore he was only called Shes — and the letter Beis of שַׁבָּת was still missing — and it was not completed until Israel received the Shabbos and the Torah — as understood in Zohar Bereishis, folio 56.

But [Genesis 4:26]: "u'leShes gam hu yulad ben — vayikra shemo Enosh — az huchal likro b'shem Hashem [and to Shes also a son was born — and he called his name Enosh — then it became profane to call out in the Name of Hashem]" — and Rashi explained: "huchal — v'na'asah chullin [it became profane — and became desecrated]," and so on — that is, this was the aspect of the desecration of Shabbos. For: "Shabbas shema d'Kub"H [Shabbos is the Name of the Holy One, blessed be He]" — and they worshipped idolatry and followed their evil inclination — which is the aspect of the desecration of Shabbos — in the aspect of: "v'es Shabsosai chilellu — ki acharay gilluleihem libam holech" — as mentioned above. And therefore our Sages of blessed memory taught: "hamedhalel Shabbas b'farhesya k'oved avodah zarah [one who desecrates Shabbos publicly is like one who worships idolatry]." And conversely: "hameshamer Shabbas — afilu avad avodah zarah k'dor Enosh — mochalin lo" — for Shabbos is the aspect of complete repentance through which everything is rectified, as mentioned above.

And this [Isaiah 56:4–5]: "ki choh amar Hashem la'sarisim — asher yishmeru es Shabsosai — v'chol haggid — v'nasati lahem b'veisi u'v'chomasai — yad v'shem tov mibbanim u'mibbanos — shem olam etein lahem — asher lo yikaret [for so says Hashem to the sarisim — who guard My Shabbosim — and so on — and I will give them in My house and within My walls — a hand and a name better than sons and daughters — an eternal name I shall give them — that shall not be cut off]." For the saris says: since the revelation of His blessed Malchus is the ultimate purpose of creation — and the revelation of His blessed Malchus comes only through human beings — and for this reason one must father children — so that His blessed Malchus shall be revealed from generation to generation — in the aspect of: "l'dor v'dor hamlichu la'Kel [from generation to generation they crowned G-d]" — and it is written: "yimloch Hashem l'olam — v'chol haggid — l'dor v'dor [Hashem shall reign forever — and so on — from generation to generation]." [Psalms 146:10] And therefore when he is a saris and cannot father children — he is a dry tree. And therefore the prophet promised him — that even so — through the guarding of Shabbos, and so on — "v'nasati lahem yad v'shem tov mibbanim u'mibbanos" — for sons and daughters exist only for the purpose of the perfect revelation of His Malchus — which is the aspect of: "י"ד" [Yad] — that is — through drawing the Yod into the Dalet — and it becomes Heh. And likewise it is the aspect of: "shem" — the aspect of: "baruch shem kevod malchuso [blessed is the Name of His glorious Malchus]" — and as understood in the teaching Anochi, Siman 4. And this is the aspect of: "v'lo yimacheh shemo miYisrael [and his name shall not be blotted out from Israel]" [Deuteronomy 25:6] — stated regarding one who dies without children, heaven forfend.

But through guarding Shabbos — which is the Name of the Holy One, blessed be He — and then the drawing of the Yod into the Dalet is perfectly accomplished — as mentioned above — therefore: "v'nasati lahem yad v'shem tov mibbanim u'mibbanos." And likewise [Isaiah 56:6–7]: "u'vnay haneychar hanilavim el Hashem [and the children of the stranger who attach themselves to Hashem]," and so on — [וכו'] — for even though they were not born in the holiness of Israel — and do not have a share in the aspect of the revelation of the holy Malchus — on the contrary — and so on. [וכו'] And therefore it is written: "ki e'eseh chalah [for I will make an end]," and so on — [וכו'] — the aspect of: "kaleh b'cheimah — kalah — v'ein'amo — v'yed'u ki Elokim moshel b'Yaakov [make an end with fury — make an end — and they shall be no more — and they shall know that G-d rules in Yaakov]," and so on. [וכו'] [Psalms 59:14] And therefore they are utterly distant from the holiness of Shabbos — on the contrary — a heathen who observes Shabbos is liable to death — as mentioned above. Yet even so: "al yomar ben haneychar — havdel yavdileni Hashem mei'al amo [let not the son of the stranger say: Hashem has surely separated me from His people]." [Isaiah 56:3] For all of this is only while he remains a heathen. But if he desires to draw close to the holiness of Israel — and to be attached also to Hashem — and to accept upon himself the yoke of His commandments — and the guarding of Shabbos — which is equal in weight to the entire Torah — through this: "v'hevi'osim el har kodshi — v'simachtim b'veis tefillasi — v'chol haggid — ki veisi veis tefillah yikara l'chol ha'amim [and I shall bring them to My holy mountain — and I shall gladden them in My house of prayer — and so on — for My house shall be called a house of prayer for all the peoples]."

For in truth the holy Malchus — which is the aspect of prayer — awaits this — that His blessed Malchus shall be revealed over all the earth — and all of them shall accept upon themselves the yoke of His blessed Malchus. "ach mi gar itach b'anyosecha alayich yipol [but whoever dwells with you in your poverty — upon him shall fall]" [Isaiah 54:15]. For specifically in this world — where Malchus is, as it were, in poverty and want — in the aspect of Dalet — then whoever wishes to draw close and to engage also in the drawing of the Yod into the Dalet — which is the essential rectification — for this is the aspect of the holiness of Shabbos — as mentioned above — certainly he is accepted — and he is exactly like an Israelite in all his matters. And this is what is written concerning the guarding of Shabbos: "v'gercha asher bishearecha [and your stranger who is within your gates]" [Deuteronomy 5:14] — and our Sages expounded [Tractate Yevamos 48b] — see Rashi and Tosafos there — this refers to a ger tzedek [righteous convert].

And this [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — see in the commentary of the holy Ari z"l that follows the Tikunim — where he wrote on the secret of this verse — and this is his language: "v'da ki darchei haKallah v'sefiros she'lah — na'asim miBinah — v'chol haggid — v'dinin mis'arin minah — v'lifichach raglehah yordos maves — v'chol haggid — u'v'Shabbas na'asin drachehah miKodesh — she'hu Chochmah — v'zeh sod haKiddush — v'az raglehah olos b'kodesh — v'ein Satan v'ein pega ra [and know that the ways of the Bride and her Sefiros — are made from Binah — and so on — and harsh judgments are aroused from her — and therefore her legs descend to death — and so on — but on Shabbos her ways are made from Kodesh — which is Chochmah — and this is the secret of the Kiddush — and then her legs ascend in holiness — and there is no Satan and no evil occurrence]." And this [Psalms 119:59]: "chashavti derachay — v'ashivah raglai el edosecha [I considered my ways — and I turned my feet toward Your testimonies]," and so on — see there. That is — for during the weekdays there is sustenance, as it were, even to the Malchus d'Sitra Achra (which is from the aspect of the evil inclination — the aspect of the dullness and foreskin of the heart) from the holy legs — and this comes from the fact that the root of the ways of Malchus is from the aspect of Binah libah — and harsh judgments are aroused from her — for there is the secret of the contraction — which is the aspect of harsh judgments. (And see in Likutay Halachos, the laws of Minchah prayer.) For the contraction is the aspect of the hiding of the face. Even though in truth the essential contraction and hiding are for the sake of revelation — in order that through this the revelation of the traits can come, and so on — as explained within — nonetheless since the nature of the contraction is the aspect of hiding — the aspect of harsh judgments — when it descends through the chain of being until it reaches the aspect of Malchus — then the Sitra Achra has the power, heaven forfend, to strengthen — until it wishes to conceal completely the Divine light within the heart of the Jewish person — for this is the aspect of [Psalms 14:1]: "amar naval b'libo — ein Elokim [the fool says in his heart — there is no G-d]" — "b'libo [in his heart]" — specifically [davka] — and as mentioned above. Therefore one must sweeten the harsh judgments at their root. And this comes through drawing from the aspect of the supernal Chochmah — which is higher, as it were, than Binah — and it is the root of the acts of lovingkindness — as is well-known — and through this the harsh judgments within Binah are sweetened — which is the aspect of the upper Heh — the upper house [beisa ila'ah] — until through this the lower house [beisa tata'ah] is also rectified — the lower Heh — which is the aspect of Malchus — and then her legs ascend from there — in the aspect of: "chashavti derachay [I considered my ways]" — drawing upon her the light of Chochmah — which is the aspect of supernal thought — and then: "v'ashivah raglai el edosecha [and I turned my feet toward Your testimonies]" — and then the Sitra Achra has no power to draw sustenance from there — but on the contrary: "Imma ozfas ma'nehah l'vrata [the Mother lends her vessels to her daughter]" — for Malchus receives the power of the Gevuros and the harsh judgments within Binah — to burn and annihilate through them all the other sides that wished to draw sustenance from her — as mentioned above — in the aspect of [Deuteronomy 4:24]: "ki Hashem Elokecha eish ochlah hu [for Hashem your G-d is a consuming fire]" — which is the aspect of techeiles as explained within.

And through this power — the Tzadikim and penitents strengthen themselves to run on this path — on which they could walk in the time when they were distant from Him, blessed be He — and therefore on Shabbos it is forbidden to take large strides — for this is from the Sitra Achra — as explained in the aforementioned commentary of the holy Ari z"l — that is, so as not to give power through this to the Sitra Achra to draw sustenance from the holy legs, heaven forfend. And therefore for a mitzvah it is permitted to run even on Shabbos — as is explicitly stated in the words of our Sages [Tractate Berachos 6b]: "mitzvah larutz l'dvar halachah afilu b'Shabbas [it is a mitzvah to run for a matter of halachah even on Shabbos]." For the large stride for the sake of hearing a matter of halachah is in the aspect of: "yasis k'gibor larutz orach [rejoices like a mighty man to run a course]" [Psalms 19:6] — mentioned above. And this: "me'asos chafatzecha b'yom kadshi [from pursuing your affairs on My holy day]" — for the affairs and weekday deeds have within them a grip of the Sitra Achra — the aspect of the: "arlas lev [foreskin of the heart]" — the dullness of the heart — which is in the aspect of [Proverbs 18:2]: "lo yachphotz chesil b'sevunah [a fool does not desire understanding]," and so on — [וכו'] — the aspect of [Ecclesiastes 5:3]: "ki ein chefetz biksilim [for there is no desire in fools]." But on Shabbos one must engage only in the affairs of Heaven — which is the aspect of the rectification of the holy Malchus — the aspect of the building of Jerusalem — of which it is stated [Isaiah 62:4]: "ki lach yikara Cheftzi-Vah [for you shall be called 'Cheftzi-Vah' — My desire is in her]" — the aspect of repentance — of which it is stated: "hachefetz achphotz — v'chol haggid — ki im b'shuv rasha midarkav v'chayah [do I truly desire — and so on — except in the repentance of the wicked from his way — that he should live?]" [Ezekiel 18:23] And this: "v'karas l'Shabbas oneg — liKdosh Hashem mechubbad [and you shall call the Shabbos a delight — the holy one of Hashem, honored]" — for the aspects of Chochmah and Binah — the aspects of the upper house — are where the essential delight is — as is well-known — and as mentioned above many times.

And there too is the essential honor — the aspect of [Proverbs 3:35]: "kavod chachamim yinchalu [the wise shall inherit honor]." And also — because Malchus — the lower house — is the aspect of the King of Glory [Melech haKavod]. And this is what our Sages expounded: "kabdayhu b'chevush nakiyah [honor it with a clean garment]" — for then Malchus ascends in a great ascent — until it is called Kabbalah — which is the aspect of: "oraissa d'Atika [the Torah of the Ancient One]" — which is the aspect of the Throne of Glory [Kisei haKavod] — which is covered in the aspect of [Proverbs 27:26]: "kevasim l'levushecha [lambs for your garments]." And this is due to [Proverbs 25:2]: "kevod Elokim haster davar [the glory of G-d is to conceal a matter]" — as explained within. And on Shabbos one merits to attain it — and this is the secret of the Shabbos garments — as also understood in the Tikunim.

And this: "v'chibadto mei'asos derachecha [and honor it — from pursuing your own ways]" — and our Sages expounded: "she'lo yifsa'a pis'ayah gasah [that one should not take large strides]" — that is, as mentioned above. And this: "derachecha [your ways]" — specifically [davka] — but for a matter of halachah it is a mitzvah to run — as mentioned above. And this: "mimitzo chafatzecha v'daber davar [from pursuing your affairs — and speaking words]" — for Shabbos is the aspect of the perfection of the holiness of speech — which is the aspect of Malchus — as mentioned above. And therefore it is forbidden to arouse any weekday speech. And therefore our Sages expounded: one should not petition for one's personal needs — for prayer — when it is with devotion — is in the aspect of the ascent of Malchus — the aspect of [Leviticus 6:2]: "hi ha'olah [this is the burnt offering]" — and the burnt offering is entirely consumed [kalil]. Therefore one must intend in it only for the sake of Heaven — and even in the petitioning for one's needs one should intend so that through this one can serve G-d, blessed be He, in perfection. (And as explained in greater detail in Simanim 14 and 15.) And because most of the time a person intends in petitioning for his needs in its plain sense — for his own benefit and enjoyment — therefore on Shabbos — when there is the ascent of Malchus and prayer in its perfection — one must not arouse in one's prayer any petitioning for one's needs — and also so that one should not be distressed — as our Sages of blessed memory taught. For through this one also blemishes the holiness of Shabbos — which is the aspect of: "nasata simchah b'libi [You have placed joy in my heart]" [Psalms 4:8] — as mentioned above. And this: "az tis'anag al Hashem [then you will delight in Hashem]" — and the Zohar expounded: "da Atika Kadisha [this is the Holy Ancient One]" — that is, through the merit of the holiness of Shabbos one merits to attain the aspect of: "oraissa d'Atika [the Torah of the Ancient One]" — which is the essential delight of Shabbos — as explained within. And this corresponds to the aspect of the ascent of the upper house — which is the aspect of Binah libah. And therefore our Sages of blessed memory taught: "nosnim lo kol mishalos libo — shene'emar: v'hisanag al Hashem v'yiten lecha mishalos libecha [they give him all the desires of his heart — as it is stated: and delight in Hashem — and He will give you the desires of your heart]." [Psalms 37:4]

And this: "v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — and the Zohar expounded: "da Chakla Tupichin Kadishin [this is the Holy Apple Orchard]" — which is the aspect of the ascent of Malchus — as is well-known. And this is the aspect of the ascent of the lower house — the aspect of the revelation of the holy Malchus and the nullification of the Malchus d'Sitra Achra — and therefore our Sages of blessed memory taught: one is saved from the subjugation of kingdoms. "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — "da Ze'ir Anpin [this is Ze'ir Anpin]" — the aspect of Tiferes — which is the totality of the revelation of the traits — as is well-known — until through this comes the aspect of the revelation of Malchus — as explained within. And this is what our Sages expounded: one merits an inheritance without limits — for this is the aspect of [Malachi 3:10]: "v'harikosi lachem berachah ad bli day [and I shall pour out for you a blessing until there is no limit (bli day)]" — for the rectification of Malchus — from Dalet it becomes Heh through the drawing of the Yod into it — this is the aspect of wealth without limit: "ad bli day [until there is no limit]" — as explained within. And all of this comes through the aspect of Yaakov — who is the aspect of the revelation of the traits — drawn from the aspect of the ascent of the upper house. And this is the aspect of: "nachalah b'li metzarim [an inheritance without limits]" — the aspect of: "ad bli day" — as mentioned above. And also because there is drawn then an illumination from the aspect of Atik — in which there is no left side — and through this automatically all the constraints and contractions and boundaries are nullified — whose root is from the aspect of the left side — until through this all the grip of the Sitra Achra is nullified — whose root of sustenance is from the aforementioned contraction — and it is fulfilled [Zechariah 14:9]: "v'hayah Hashem l'melech al kol ha'aretz [and Hashem shall be King over all the earth]."

And also — the revelation of the traits mentioned above is the aspect of the creation of new worlds — that are renewed each time through the Tzadikim — through which miracles and wonders are made in the world — as explained within. And all of this is the aspect of: "nachalah b'li metzarim." And also — specifically through the creation of the worlds and the revelation of the traits mentioned above — one merits each time the renewed illumination of the light of Ein Sof — as understood in the writings. And this is the aspect of the renewed illumination of the light of Ein Sof that shines on every Shabbos — as explained in Siddur Kol Yaakov. And this: "ki pi Hashem diber [for the mouth of Hashem has spoken]" — for then the aspect of speech — which is the aspect of Malchus peh — is completed — until through this all the aforementioned rectifications are drawn — and within this is encompassed the ascent of the upper house and the lower house. For Binah too is the aspect of: "pum mmallel rabrevian [a mouth that speaks great things]" [Daniel 7:8] — as is well-known. And this is the aspect of [Ecclesiastes 2:1]: "v'dibarti b'libi [and I spoke in my heart]" — and this is the aspect of: "mi zos olah min hamidbar [who is this one ascending from the wilderness?]" — from the language of speech — as mentioned above — for both of them are encompassed within this. And see in Tikkun 21, folio 45: "im tishkavun — da Imma ila'ah — d'ihi tzalos d'Shabbas — v'chol haggid — v'Shabbas ihi peh — d'ispitach b'Erev Shabbas l'kabala lah — b'ha'i tzalos d'Shabbas — d'ha'i tzalos d'Shabbas iskaryas Kabbalah [if you lie down — this is the supernal Mother — who is the Shabbos prayer — and so on — and Shabbos is peh [mouth] — that opened on Erev Shabbos to receive her — with the Shabbos prayer — and this Shabbos prayer is called Kabbalah]," and so on — [וכו'] see there. And see there also on folio 47: "beinai u'vein Bnay Yisrael — ot hi l'olam — ot ha davka [between Me and the children of Israel — it is a sign forever — the letter Heh — specifically]," and so on. [וכו']

Shabbos is the aspect of satiation [sevi'ah] — the aspect of the breaking of the lust for eating — as understood below within in Siman 276. Also — Shabbos is the aspect of the light of the face — the aspect of: "v'anpaha nehirin [and her face shines]," and so on — and our Sages of blessed memory taught: "barchu b'or panav shel Adam [He blessed them with the light of the face of a person]." Also — Shabbos is the aspect of emes [truth] — as mentioned above many times. Also — on Shabbos all the harsh judgments are subdued and do not awaken at all — as brought in the holy Zohar [vol. II, folio 88b]. Also — Shabbos is the aspect of wealth — as our Sages of blessed memory expounded: "birkas Hashem hi ta'ashir [the blessing of Hashem — it makes wealthy]" [Proverbs 10:22] and so on — regarding Shabbos — about which it is stated: "vayevarech [and He blessed]." Also — Shabbos is in the aspect of: "liKdosh Hashem mechubbad [the holy one of Hashem, honored]" — the opposite of shames and disgraces — the aspect of: "v'yishbot dein v'kalon [and strife and disgrace shall cease]" [Proverbs 22:10] — and likewise: "v'hishbit katzin cherpaso [and he caused the officer's insult to cease]" [Daniel 11:18] — as mentioned above in Siman 34. Also — Shabbos is the aspect of miracles and wonders — the aspect of: "ot hi l'olam [it is a sign forever]," and so on — [וכו'] as explained below within in Siman 59. Also — Shabbos is the aspect of Yaakov — the aspect of: "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]." For he is the first about whom the guarding of Shabbos is explicitly stated.

Also — Shabbos is the aspect of tefillin — as our Sages of blessed memory taught — which is why on Shabbos one is exempt from tefillin. Also — Shabbos is the aspect of the totality of colors — the aspect of Tiferes — for this is the aspect of: "tiferes atah l'yom hamenuchah [glory He garbed for the day of rest]."

And this is the aspect of: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]." Regel is the aspect of money and wealth — as explained within. א'ם ת'שיב מ'שבת — the initial letters spell אֶמֶת [emes]. For through the light of truth that shines on Shabbos — through this wealth comes — in the aspect of: "kushta ka'y [truth endures/stands]" — as explained within. And also — the essential abundance of the Land of Israel comes from Shabbos — as explained in the holy Zohar [Vayikra, folio 12]: "eimasai israbyat ara'ah kadisha — v'chol haggid — hevay omer b'yom haShabbas [when does the holy Land flourish — and so on — you say: on the day of Shabbos]," and so on. [וכו'] For the essential holy abundance flows only from Shabbos — as explained in the holy Zohar in many places — and for this reason it is also called: "Eretz haChayyim [Land of the Living]" — the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]." And this is the aspect of the lechem mishneh [double bread] of Shabbos — which is the aspect of the abundance of the Land of Israel — the aspect of [Isaiah 61:7]: "lachen b'artzam mishneh yirashu [therefore in their land they shall receive double]." And this is the aspect of: "v'daber davar [and speaking words]" — stated regarding Shabbos — for through the holiness of Shabbos the speech is perfected — until it is in the aspect of: "imrey shafer [words of beauty/grace]" — through which — through one's words — new heavens and new earth are made — and one becomes, as it were, a partner with the Holy One, blessed be He, in the work of creation — as brought within.

And this is what our Sages of blessed memory taught: "kol ha'omer Vayechulu b'Erev Shabbas — ka'ilu na'asah shutaf laKadosh baruch Hu — v'chol haggid — al tikri Vayechulu — ela Vayechalu [all who recite Vayechulu on Erev Shabbas — it is as if he became a partner with the Holy One, blessed be He — and so on — do not read Vayechulu but rather Vayechalu (they completed/exhausted it)]." For the essential ultimate purpose of the creation of heaven and earth was only for His glory — "b'gin d'yishtamodu'in lei [so that they should know Him]" [Zohar, Bo, folio 42b]. But because His blessed Providence is clothed within the ways of nature — therefore there are those who deny completely, heaven forfend, His blessed Providence — until there are those who deny, heaven forfend, even the renewal of the world. But through the holiness of Shabbos — through which miracles occur — the aspect of the nullification of nature — through this the renewal of the world and His blessed Providence are revealed to all — for this is the essential ultimate purpose of Creation — in the aspect of: "Vayechulu hashamayim v'ha'aretz [and the heavens and the earth were completed]," and so on. [וכו'] [Genesis 2:1]

For Shabbos is the aspect of the ultimate purpose of the creation of heaven and earth. And therefore when one testifies to this on Shabbos with a full mouth and says: "Vayechulu," and so on — through this one becomes a partner, as it were, and so on. [וכו']

Shabbos is the aspect of eyes — the aspect of the three colors of the eye and the pupil [talas govnin d'eina u'vas ayin]. And also — on Shabbos all the dark melancholies that flow from the side of the spleen are repelled — as explained in the Tikunim. And also — it is not proper to weep with tears on Shabbos — as brought in Shulchan Aruch, Orach Chayyim, Siman 288 — see there in the Rema and the Taz — for the eyes become dim through the tears. And this is the aspect of a blemish in the holiness of Shabbos — which is the aspect of eyes. And also — Shabbos is the aspect of the perfection of the holiness of speech — as mentioned above many times in the name of the holy Zohar — and then falsehood is repelled — and truth illuminates — for even an unlearned person fears to lie on Shabbos. And the essential [nature of] speech is the soul [nefesh] — and the soul is the blood [dam] — as explained within.

Siman 38 — Lifamim haGadol Holech — Shabbos = established and enduring / comes to you / Festivals = Israel sanctifies them / Tzadik encompasses both / difference between mochin of Shabbos and Festival / shame before Shabbos: Sages: holiness of Shabbos = kevi'a v'kayama. Festivals = "Yisrael hu d'mekadshin lehu." Therefore one says: "Mekadesh haShabbas v'Yisrael v'haZmanim." True Tzadik encompasses both holiness of Shabbos and holiness of Festival. Must receive face of teacher on Shabbos (Zohar; Ramban; writings of Ari z"l). But essential obligation = at the Festival = "chayav adam lehakbil penei Rabo baRegel." Holiness of Festival = aspect of students who come to teacher to have him shine upon them; then illumination is added to the teacher too = "u'mitalmidai yoser mikulam"; "kelum nasati lecha gedulah ela bishvil Yisrael"; Likutay Moharan Siman 166 (matter of Elisha) cross-ref; aspect of "mikra Kodesh" = "Yisrael hu d'mekadshin lehu." But holiness of Shabbos = kevi'a v'kayama = called "Kodesh mamash." However: from G-d's immensity of compassion and great love for Israel → draws the light of the holiness of Shabbos also into the home and the place of each and every person = aspect of the teacher who travels and comes to the home of the students. "Ki Kodesh hi lachem hi mesurah b'yadchem." Because of the greatness of the holiness of Shabbos: it dresses and constricts the immensity of its illumination until even we can receive some flashing and illumination = aspect of the teacher lowering and humbling himself to go to the home of the students → light is somewhat diminished → they also can receive (within). Difference between mochin of Shabbos and mochin of Festival (writings): on Shabbos the mochin dress in extra garments (levushin yeseirim) because of the immensity of its illumination which is greater than the Festival. Why they were required to ascend to appear at the Festival specifically and not on Shabbos = the same aspect. Nonetheless: holiness of Shabbos also requires preparation and yearning = like the teacher who comes to the home of the students → students still need to prepare themselves → go out to at least receive his holy face = aspect of going out specifically on Erev Shabbos to receive the Shabbas Malketa. "Ach es Shabsosai tishmoru" = "ach" = expression of diminution and constriction = since holiness of Shabbos dresses and constricts its light and comes into your home → therefore at least be careful to guard it well. "Ki os hi beini u'veineichem l'doroseihem lada'as ki Ani Hashem mekadshechem" = "ki Kodesh hi" = it is itself holiness (Kodesh b'atzmo) and not a called holiness (mikra Kodesh). "Ki Kodesh hi lachem hi mesurah b'yadchem." Essential illumination of Shabbos and Festival = great mochin that each person merits according to his level. Sometimes through illumination of the face = "v'anpah nehirin b'nehiru ila'ah" (stated regarding Shabbos); on Festival also: light of face shines (elsewhere); aspect of great joy of Shabbos and Festival = "sova semachos es panecha" (Psalms 16:11). Sometimes through suffering and humiliations (within) = aspect of "at Marah they were commanded regarding Shabbos" (Sages). Festivals = days of judgment = "b'arba prakim ha'olam nidun" (Sages) = aspect of great awe that shines on Shabbos and Festival (elsewhere). Aspect of shame (bushah) before entering into holiness of Shabbos (writings) = through shame: nullifies one's physicality somewhat = "ava d'lo salik bei nehura mavtashin lei" → can receive somewhat the illumination of holiness of Shabbos. Humbling of the great one before the small one: sometimes only a movement (tenu'ah b'alma); sometimes must actually go and travel (within). "Vayakhel Moshe es kol adas Bnay Yisrael" = aspect of humbling and drawing close to them; even though they came to him: all was through his gathering them → commanded regarding warning of Shabbos and work of Mishkan. Also: work of Mishkan was in this aspect = "v'asu li Mikdash v'shachanti b'socham" (Exodus 25:8). Siman 39 — Lechu Chazu — Entire creation for Israel / Israel's creation for Shabbos = ultimate purpose / true shepherd = Moshe / attaining the ultimate purpose through every created thing / two Shabbosim = entire week / Psalm 92 / lefichach yefa'aru: All creation only for sake of Israel. Israel's essential creation = for sake of Shabbos = the ultimate purpose. Shabbos = ultimate purpose of act of heaven and earth = world of souls = world that is entirely Shabbos = will attain G-d as fitting without any dividing screen = complete unity = each person will point and say "zeh Hashem kivvinu lo" (Sages). Must contemplate deeply in this: to know and recognize the greatness of the Almighty through every single thing → come to the aspect of the ultimate purpose of that thing = aspect of Shabbos = world of souls. Must yearn and long deeply: merit a true leader and faithful shepherd = aspect of Moshe our teacher = who has the power to illuminate even those of small stature (= aspect of legs) so that even they can attain and know the ultimate purpose through every act of G-d. "Lechu chazu mifaL'os Hashem asher sam shamos ba'aretz" (Psalms 46:9) = "lechu davka" = even the legs (= implements of going) should look upon the acts of G-d. "Shamos" = roshei teivos = "tachlis ma'aseh shamayim va'aretz." Sages: don't read "shamos" but "shemos" = world of souls ("nefesh chayyah hu shemo") = the ultimate purpose is clothed and held within this lowly earth; specifically through this lowly world: compelled to attain the ultimate purpose; all souls are compelled to come specifically to this world in order to attain the ultimate purpose through it. Therefore: excellence of those who come on the holy Shabbos to the Tzadik and true leader = through him one can even more attain the ultimate purpose = essential holiness of Shabbos. "Zachor es yom haShabbas l'kadsho" + Sages: "zachrehu mei'echad b'Shabbas" = essential matter = attain the ultimate purpose (= Shabbos) through all creatures that were created during the six days of deed. "Ilmalai shamru Yisrael shtay Shabbasos" = essential attainment of ultimate purpose through all creatures of the world = merited through holiness of Shabbos = on Shabbos: great mochin drawn → even those of small stature (= aspect of legs) can attain the ultimate purpose = "im tashiv miShabbos raglecha." "Vayechulu hashamayim v'ha'aretz v'chol tzava'am / vayechal Elokim b'yom hashevi'i melachto asher asah / vayechulu davka / vayechal davka" = from the language of "tachlis" [ultimate purpose]. Essential ultimate purpose of the creation of all creatures = to recognize through them the greatness of the Creator = aspect of Shabbos. "Ki os hu beini u'veineichem / lada'as ki Ani Hashem mekadshechem / Kodesh hu" = the mochin through which one attains the ultimate purpose. "Lada'as ki Ani Hashem Elokeichem" = essential knowledge = to recognize Him and to know Him. Therefore: everything in closer proximity to Shabbos → holiness of Shabbos shines and flashes even more → even more attains the ultimate purpose. "Zachrehu mei'echad b'Shabbas davka" = even though first day of the week is still very far from the Shabbos to come → must also then remember Shabbos = yearn to attain the ultimate purpose (= Shabbos) through every single thing → even through creatures of the first day of the week that were still very far from the holiness of Shabbos. Cannot know and understand this at all. According to writings: aspect of Shabbos before the creation and Shabbos after the creation at the six days of Bereishis → specifically the first day of the week (= far from Shabbos to come) was in even closer proximity to the holiness of the Shabbos before the creation (we have no business with this). But for our purposes: first day of week: far from Shabbos to come but still near to illumination of previous holy Shabbos. Likewise second and third day. From fourth day: illumination of Shabbos to come begins to flash (Sages: Aleph/Beis/Gimmel = after the Shabbos; Dales/Heh/Vav = before the Shabbos; writings). Therefore: essential fullness specifically through two Shabbosim = through this: merits to attain the ultimate purpose in its fullness through all creatures of the world from the first day of the week until Shabbos → certainly would have been redeemed = essential redemption comes through Da'as (well-known). Also: through guarding two Shabbosim → Mashiach will come = the true leader and faithful shepherd in the ultimate fullness = will redeem us and illuminate the attainment of the ultimate purpose to all of Israel from the smallest to the greatest = "ki kulam yeid'u osi lemikkanam v'ad gedolam" (Jeremiah 31:33). "Vayakhel Moshe es kol adas Bnay Yisrael" = commanded regarding work of Mishkan and warning of Shabbos = "tziura d'Mishkana k'tziura d'uvda d'Bereishis." Through work of Mishkan and holiness of Shabbos: all of Israel can attain the ultimate purpose through all creatures of the act of Bereishis. Excellence of holiness of union of Shabbos = "Mashiach ben David will not come until all souls in the guf are exhausted" = all compelled to pass through this world and attain the ultimate purpose through it specifically. Sometimes: not every person merits to attain the ultimate purpose in this world → therefore: completion of tikkun will come through Mashiach ben David = will complete tikkun of all souls = specifically through the fact that they have already been in this world. Souls drawn through union of Shabbos (= itself the aspect of the ultimate purpose) → will certainly be Torah scholars and holy ones and will merit to attain the ultimate purpose even more (Zohar). Isaiah 56:3: "ben haneychar" = entire creation only for sake of Israel (to attain ultimate purpose = Shabbos = world of souls) → son of foreigner seemingly has no portion. Isaiah 56:3: "hasaris" = does not father children = no portion in drawing souls to this world to attain ultimate purpose. Isaiah 56:4: "la'sarisim asher yishmeru es Shabsosai davka" = aspect of two Shabbosim. Isaiah 56:5 cited + explanation: "shem olam" = ultimate purpose = world of souls = aspect of "shem" = "nefesh chayyah hu shemo"; will merit eternal name = great portion in attainment of ultimate purpose of many other souls of Israel = better than sons and daughters (who are few). Therefore this verse was expounded in Zohar regarding holiness of union of Shabbos. "U'vacharti ba'asher chafatzti — da zivuga d'Matronita" = then the aspect of Da'as is joined with the aspect of faith → can attain the ultimate purpose. Isaiah 56:6–7: "kol shomer Shabbas mecha'lelo / v'havi'osim el har kodshi v'simachtim beys tefilasi" = aspect of the redemption (Sages: through guarding Shabbos one is redeemed) + aspect of ultimate purpose of the redemption = "tevi'emo v'tita'emo b'har nachalasecha machon l'shivtecha pa'alta Hashem" (Exodus 15:17) = there: merit to receive illumination of Da'as and mochin in fullness → attain the ultimate purpose. "Ne'um Hashem mekabbetz nidchey Yisrael od akabbetz alav l'nikibatzav" = Mashiach ben David will come and redeem us shortly = will complete tikkun of all souls of Israel even the dispersed + rectify souls of converts. All of this flows through holiness of Shabbos. "Mizmor Shir = l'Moshe" = only through Moshe does one merit to attain the ultimate purpose = aspect of Shabbos. "Tov lehodos v'lezamre lishimcha elyon" = aspect of ultimate purpose = aspect of "shem" (above) = very high and exalted matter (within). "Lehagid baboker chasdecha v'emunascha baleilos" = attainment of ultimate purpose through Da'as (clothed in chasadim; Siman 26 cross-ref.) and faith. "Alay asor v'alay navel alay higgayon b'chinor" = physical musical instruments → can nonetheless use them to sing to G-d and they arouse the heart to attain the ultimate purpose. "Ki simachtani Hashem b'fa'alecha b'ma'asey yadecha aranen" = everything created for sake of attainment of ultimate purpose = through Shabbos holiness: can attain the ultimate purpose through all creatures of the world. "Lefichach yefa'aru viyvarchu viyshabbchu / vifaro viyromemu viya'aritzu viyakdishu viyamliechu kol bri'yos lifanecha / v'ha'Elokim hamanchil menuchah l'amo Yisrael b'Keduschaso b'Yom Shabbas Kodesh" (Prayer) = since through Shabbos holiness: attain the ultimate purpose through all creatures (created only for this) → they too praise and glorify and bless G-d for having given Israel holiness of Shabbos. "Mah gadlu ma'asecha Hashem me'od amku machshevosecha" = ultimate purpose (= Shabbos = world of thought) is very deep and is clothed in every act of G-d = "kol po'al Hashem l'ma'anehu" (Proverbs 16:4). "Ish ba'ar lo yeda" and the subsequent verses of Psalm 92 = used as an example: grasses of the field grow of themselves without effort = success of the wicked = only for a brief instant; success of the righteous = eternal = produce fruit and stump replenishes = like the palm tree and the cedar. Sages on "Tzadik katamar yifrach" and "k'erez baLevanon": just as the palm tree its shade is at a distance = so too reward of the righteous is far off; Deuteronomy 7:12; palm tree and cedar reach straight upward = so too righteous hearts directed upward toward G-d; palm tree and cedar have a desire = so too righteous have a desire; their desire = G-d = "kavoh kivvisi Hashem" (Psalms 40:2). Righteous = their entire goal is to attain the ultimate purpose = to know and recognize G-d = "zeh Hashem kivvinu lo." Certainly all will merit this ultimate purpose forever and ever for all eternity. Siman 40 — Mi sheYodea me'Eretz Yisrael — Shabbos = tefillin of the Master of the world / G-d glorifies Himself with Israel / Providence / holiness of Eretz Yisrael / double bread / Vayakhel Moshe / receiving the face of the teacher on Shabbos / Isaiah 58: Zohar Chadash Shir haShirim: Shabbos = tefillin d'marei alma. Tefillin d'marei alma = aspect of the glorification with which G-d glorifies Himself with Israel (Sages). Therefore: Zohar Vayakhel: G-d says regarding one who receives holiness of Shabbos as fitting: "Yisrael asher b'cha espa'ar" (Isaiah 49:3). Through the glorification: Providence of G-d is made — as it were (within). Therefore Shabbos = "tlas guvnin d'eina u'vat ein" = sight and Providence. From this flows holiness of Eretz Yisrael = its air makes one wise (within). "Im mishmartem es haShabbas tichansu l'Eretz Yisrael" (Sages) = holiness of Eretz Yisrael depends upon holiness of Shabbos (many times). Lechem mishneh of Shabbos = doubled bounty = bounty of Eretz Yisrael = "lachen b'artzam mishneh yirrashu" (Isaiah 61:7; within). Sages: "kol hame'aneg es haShabbas nosnim lo kol mishalos libo" = through doubled bounty: all his desires are fulfilled (within). Expounded from "az tis'anag al Hashem" (Isaiah 58:14) + "shechen eretz u're'eh emunah v'his'anag al Hashem v'yiten l'cha mishalos libecha" (Psalms 37:3–4) = "shechen eretz davka" = inheritance of Eretz Yisrael. Through holiness of Shabbos: holiness of Eretz Yisrael is drawn to the place of each and every person = "re'u ki Hashem nasan lachem es haShabbas" (Exodus 16:29). Shabbos = aspect of glorification of G-d with Israel = "ki os hu beini u'veineichem" (Exodus 31:13) + "beini u'vein Bnay Yisrael os hi l'olam" (Exodus 31:17). Through seeing and looking upon this glorification → one's eyes also become the aspect of the eyes of G-d → everywhere one looks: there too the aspect of the air of Eretz Yisrael that makes one wise is made. "Re'u ki Hashem nosen lachem b'yom hashishi lechem yomayim / shevu ish tachtav al yetzei ish mimekomo" = the place of each and every person was sanctified with the holiness of Eretz Yisrael. "Vayakhel Moshe" (Sages: commandment to gather congregations on every Shabbos and expound Torah to them) = through expounding Torah to the many specifically + engaging with them to draw them close to G-d → the glorification of G-d with Israel is magnified → holiness of Shabbos shines even more → holiness of Eretz Yisrael is drawn and revealed even more. Therefore: commandment to receive face of teacher on Shabbos = teacher and leader who engages with his students to draw them close to G-d = aspect of glorification of G-d (within) → through receiving his face and looking upon him on Shabbos: merit to receive holiness of Shabbos even more = aspect of mochin received on Shabbos = drawn upon each person according to his level = aspect of air of Eretz Yisrael that makes one wise. Isaiah 58: "az tis'anag" = Sages: all desires of his heart; "hirkavticha" + "nachalas Yaakov" = inheritance of Eretz Yisrael (as commentators explained); nachalah b'li metzarim = everywhere one looks: holiness of Eretz Yisrael flows there. Embedded Siman 45: Shabbos = inner point (nekudah hapenimit); six days draw sustenance from it = circles (igulim) surrounding the point (Zohar). Husks lead wicked around the point = "saviv resha'im yishalachun" (Psalms 12:9) = don't allow them to draw close inward to the inner point. As long as within the circles: hope to draw close to the inner point. Tzadik = aspect of Shabbos = inner point = from whom all draw sustenance (within). Excellence of drawing close to Tzadikim on holy Shabbos = both are the aspect of the inner point. Sometimes through Shabbos: merits to draw even closer to the Tzadik; sometimes through drawing close to the Tzadik: merits to draw even closer to holiness of Shabbos. "Vayakhel Moshe es kol adas Bnay Yisrael" = they gathered to Moshe (= the inner point) → he made known to them even more of the holiness of Shabbos → even work of Mishkan does not override Shabbos. "Zachor es yom haShabbas l'kadsho" + Sages: "zachrehu mei'echad b'Shabbas" = even one who does not merit, heaven forfend, to truly draw close to the inner point itself (= holiness of Shabbos): must be very careful not to leave the circles (= six days = circles surrounding the point) = as long as one is still within the circles: hope to draw close to the inner point = aspect of "zachrehu mei'echad b'Shabbas." Sages (Shabbos 69b): one walking in the desert who doesn't know when Shabbos is = counts six and sanctifies one day with Kiddush and Havdalah = SA OC Siman 304. Even though doesn't know when Shabbos is + doesn't know how to draw close to the inner point + compelled to do labor even on this day (pikuach nefesh; Sages there) → nonetheless: counts six and sanctifies one day = remembrance of holiness of Shabbos = careful not to leave the circles entirely at least = through this: can merit to draw close to the point. Zohar Vayikra folio 179 (Aramaic): "lo zaza Shechinah mei'Yisrael b'chol Shabbasos v'yamim tovim v'afilu b'Shabbasos d'Chol." Commentators explained: in the manner of one walking in the desert. According to our subject: even one who does not merit to draw close to the inner point itself (= very essence of holiness of Shabbos) → nonetheless: clings after holiness of Shabbos = guards himself not to leave the circles entirely = perhaps there is hope to draw close to the inner point = aspect of "zachrehu mei'echad b'Shabbas" = "Shabbasos d'Chol." That is: even though his attainment and feeling of holiness of Shabbos is very small and minimal = only in aspect of "Shabbasos d'Chol" = the aspect of what is drawn from the illumination of holiness of Shabbos upon all six weekdays (because Shabbos is the inner point within the circles from which all draw sustenance). Sages: Aleph/Beis/Gimmel = after the Shabbos; Dales/Heh/Vav = before the Shabbos (writings). Also aspect of "zachrehu mei'echad b'Shabbas" = holiness of Shabbos flows upon all six weekdays. One whose feeling of Shabbos itself is only in aspect of "Shabbasos d'Chol" and nonetheless guards himself not to leave the circles entirely at least → revives himself with holiness of Shabbos however and however it may be → even though only in aspect of "Shabbasos d'Chol" in aspect of "zachrehu mei'echad b'Shabbas" → through this he also merits: "lo zaza Shechinah mimenu" → through this: hope to draw close to the inner point itself. Simanim 67, 71, 72, 73 continue in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Yikara DiShabsa — Part Two Simanim 67, 71, 72, 73 Yikara DiShabsa · יקרא דשבתא Part Two — Chelek Beis · Simanim 67 · 71 · 72 · 73 נ נח נחמ נחמן מאומן ✦ חלק ב · PART TWO ✦ Siman 67 — סימן סז (Part Two) Bereishis l'Einey Chol Yisrael — On Shabbos: the luminaries of light dominate — the luminaries of fire are subdued — Shabbos = the root of the four elements — the Tzadik = the house master — the Samech-Mem = the poor one outside — Shabbos = tefillin = the head of the house — Moshe = faithful in all My house — Psalm 92 — Isaiah 56 It is explained in the holy Zohar, Bereishis, folio 21: on Shabbos — the luminaries of light [me'orey or] dominate — and the luminaries of fire [me'orey eish] are subdued — until the going out of Shabbos. And from this it is understood: what our Sages of blessed memory taught — that the destruction of the Holy Temple occurred at the going out of Shabbos. For the destruction came through the luminaries of fire — as explained within. And their dominion begins at the going out of Shabbos — as mentioned above. And also — Shabbos is the aspect of the sacred mental faculties — for this is the aspect of: "ki Kodesh hi" — as is well-known. And also — Shabbos is the aspect of: "tlas guvnin d'eina u'vat ein" — as explained within. And also — Shabbos is the Name of the Holy One, blessed be He — which is the root of the four elements. For they are likewise the aspect of Shabbos — Shin Beis [Shin — Beis]: Shin — these are the Patriarchs — which are the root of fire — water — wind. Beis — which is the aspect of Malchus — which is the root of the element of earth [yesod ha'afar] — as is well-known — and as mentioned above many times. And also — it is well-known that Shabbos is the aspect of the Tzadik who is the foundation of the world [Tzadik Yesod Olam] — which is the aspect of the simple foundation [yesod hapashut] from which all four elements are drawn. And he is the splendor and the grace and so on — of the world. For this is the aspect of [Genesis 6:8]: "v'Noach matza chen" — Noach is the aspect of Shabbos — the repose of the upper and the lower worlds [nayyicha d'ilayin v'tata'in] — as is well-known. And he is the aspect of the aforementioned Tzadik — as explained within. And this is the aspect of: "tiferes atah l'yom haMenuchah [splendor have You clothed for the day of rest]" — the aspect of the aforementioned splendor. And this is the aspect of the delight of Shabbos [oneg Shabbas] — which is the initial letters of [Eden — Nahar — Gan]: "Oneg" — for this is the aspect of the simple foundation — about which it is stated [Genesis 2:10]: "v'nahar yotzei me'Eden l'hashkos es haGan" — as brought in the holy Zohar and as explained within. And therefore — through being truly encompassed in the holiness of Shabbos — the eyes are opened — in the aspect of [Exodus 16:29]: "re'u ki Hashem nasan lachem es haShabbas" — and each person merits to see himself — how he holds onto all the attributes [midos] that are drawn from the four elements. And therefore it is a commandment to receive the face of one's teacher on Shabbos — for this is the aspect of [Isaiah 30:20]: "v'hayu einecha ro'os es morecha" — which is the aspect of looking upon the face of the Tzadik — mentioned above. And through this one also merits to see and look upon oneself — how one holds onto all the attributes — as mentioned above — as explained within above in Siman 66. And therefore Shabbos is the aspect of repentance — as mentioned above many times. For through this — one is certainly awakened to complete repentance. And also — for this is the aspect of what the Tzadik himself does repentance on behalf of all of Israel — as mentioned above in the aforementioned Siman 66. And therefore — in every place where the building of the Holy Temple is mentioned — Shabbos is mentioned. For the Holy Temple is the aspect of eyes — and Shabbos is the aspect of the colors [guvanim] of the eyes that shine upon the Holy Temple — which is the aspect of eyes — as all of this is explained within. And through the holiness of Shabbos — which is the aspect of the head of the house [rosh bayis] — through this we are called members of the household [bnei habayis] — and the head of every outside street [rosh kol chutzos] is subdued. And therefore the author of the tractate Shabbos began: how does the poor person stand outside [keitzad ha'oni omeid b'chutz]? For the Samech-Mem [the angel of impurity] is the aspect of the head of every outside street. And therefore — through the holiness of Shabbos — he stands outside — and the master of the house is inside. And the Samech-Mem is the aspect of a poor one — together with the article heh [as in "*ha'oni*"] — his gematria equals his name. Or — when the Aleph is absent from his name — which is the essential of his vitality — and therefore he is then in the aspect of a poor one. And therefore our Sages of blessed memory taught: "leis aniya m'chalba [there is none poorer than a dog]" — which likewise alludes to him — as is well-known. And as our Sages of blessed memory taught: dogs howl — and so on. And therefore Shabbos is the aspect of tefillin — as mentioned above many times — for it is the aspect of the head of the house — that is, the mental faculties of the tefillin together with the houses [battim] — as explained within. And through the desecration of Shabbos, heaven forfend — the Name of Hashem is diminished and concealed, as it were. And then — the luminaries of light are removed and subdued, heaven forfend — and the luminaries of fire intensify. For this is the aspect of the burning of the Holy Temple — as explained within. And this is what is written [Jeremiah 17:27]: "v'im lo tishme'u eilai" — and so on — "v'ladesh es yom haShabbas — v'hitzasi eish b'she'areha" — and so on. And this is what our Sages of blessed memory taught: Jerusalem was destroyed only because they desecrated the Shabbos. And likewise: fire is common only in a place where there is a desecration of Shabbos, heaven forfend. And through mourning over the destruction of Jerusalem and the Holy Temple — through this the luminaries of fire are subdued — and the luminaries of light shine — which are the aspect of Shabbos.

And this is the aspect of [Exodus 35:3]: "lo siva'aru eish b'chol moshevoseichem" — the initial letters of which spell: "misabel [one who mourns]." And this [Exodus 35:3]: "b'yom haShabbas" — and so on — as explained within. And this [Exodus 31:16]: "la'asos es haShabbas l'dorosam" — and our Sages of blessed memory expounded: "l'dortam" — spelled without a vav — from the language of dwelling [dirah]. For through the holiness of the guarding of Shabbos — one is saved from fires — and the dwellings of Israel are sustained. And also — through this one merits the building of the Holy Temple — where is the essential dwelling of the root of the holiness of Israel — the aspect of [Exodus 15:17]: "machon l'shivtecha pa'alta Hashem" — and as explained within. And this is likewise [Exodus 31:16]: "l'dorosam" — in its plain sense — for all the generations are drawn from the Tzadik — who is the aspect of the head of the house — the aspect of Shabbos — as explained within. And therefore the essential time of the holiness of the sacred union is on Shabbos — for then one merits to draw holy souls for one's children — as explained in the holy Zohar. And this is because from there all the sacred generations are drawn — which are in the aspect of [Genesis 6:9]: "eileh toldos Noach" — the aspect of: "korei hadorosmeiro'sh" — for this is the aspect of the head of the house — which is the aspect of Shabbos. And therefore the letters of "rosh" [Reish-Aleph-Shin] immediately precede the letters of "Shabbas" [Shin-Beis-Sav] — as brought — for they are one aspect — as mentioned above. And this [Isaiah 56:3]: "v'al yomar ben haneychar" — and so on — "havdel yavdileni Hashem mei'al amo" — since he is not from the generations of Israel that are drawn from the aforementioned head of the house. And [Isaiah 56:3]: "v'al yomar hasaris — hen ani etz yavesh" — since he does not beget children — and has no portion in drawing the generations. For [Isaiah 56:4–5]: "ki choh amar Hashem la'sarisim — asher yishmeru es Shabsosai" — and so on — "v'nasati lahem b'veisi u'v'chomasai — davka" — (for the essential sustaining of the holy houses and the holy walls of Israel — and the sustaining of the Holy Temple — flows from the holiness of Shabbos — for this is the aspect of: "l'dortam" — as written) — "yad v'shem tov mibbanim u'mibbanos — shem olam etein lo" — and so on — for Shabbos is the Name of the Holy One, blessed be He. And therefore he will merit an eternal name. He will have a great portion in the sustaining of the sacred generations and the sacred houses — for this is the aspect of: "l'dortam" — and likewise in the drawing of the generations of all of Israel — which flow from the holiness of Shabbos — for this is the aspect of: "l'dorosam" — in its plain sense — as mentioned above. And therefore this verse was expounded in the holy Zohar regarding the union of Shabbos — for this is the aspect of the holiness of the union of Shabbos — as mentioned above. And this [Isaiah 56:6–7]: "u'vnay haneychar" — and so on — "kol shomer Shabbas mecha'lelo" — and so on — [Isaiah 56:7]: "v'havi'osim el har kodshi v'simachtim b'veys tefilasi" — and so on — "ki veisi beys tefilah yikarei l'chol ha'amim — ne'um Hashem mekabbetz nidchey Yisrael — od akabbetz alav l'nikibatzav." For the ways of G-d, blessed be He, are very wondrous — so much so that all manner of descents can be transformed into great ascents. And our Sages of blessed memory already taught: Israel went into exile only so that converts should be added to them. It follows that the fact that the sacred houses of Israel were destroyed — and they became exiles and wanderers — in the aspect of [Lamentations 4:1]: "tishtefachna avnei Kodesh b'rosh kol chutzos" — and this came about through the desecration of Shabbos — as mentioned above. And therefore — through the guarding of Shabbos — not only are the dispersed of Israel gathered — who are the aspect of the aforementioned sacred stones — so they are gathered from outside into the sacred houses. But on the contrary — through this — converts are added to them — who come from the nations — who are in truth from the aspect of the head of every outside street. But nonetheless — even within them there is some sacred vitality from the aspect of the sacred sparks [nitzotzos Kedushah] that fell within them. And specifically through the exile of Israel — the sacred sparks were clarified — and from them converts will be made — and they will also be gathered into the houses of holiness — whose root is all the Holy Temple — which is the aspect of the house of the head of the house. For this is the aspect of [Isaiah 56:7]: "ki veisi beys tefilah yikarei l'chol ha'amim" — and so on — "mekabbetz nidchey Yisrael — od akabbetz alav l'nikibatzav" — these are the converts. And this [Psalms 92]: "Mizmor Shir l'Yom haShabbas" — initial letters — למשה — for Moshe is the essential head of the house — in the aspect of [Numbers 12:7]: "b'chol beysi ne'eman hu" — and this is what our Sages of blessed memory expounded: [Genesis 1:1]: "Bereishis bara" — for the sake of Moshe — and so on. And he engages at the entry of Shabbos in elevating the souls of the living and the dead who fell to the depths of the husks. For this is the aspect of: "tishtefachna avnei Kodesh b'rosh kol chutzos." And this [Psalms 92:2]: "tov lehodos laHashem — v'lezamre lishimcha elyon" — for then is the essential revelation of the Name of Hashem — the aspect of Shabbos — the Name of the Holy One, blessed be He. And also — for Shabbos is the aspect of repentance — as mentioned above. Which is likewise the aspect of: "tov lehodos laHashem" — as our Sages of blessed memory taught: from the language of repentance and verbal confession. And through this — His Name, blessed be He, is completed — as it were — as explained in the aforementioned Siman 66. And this is the aspect of: "v'lezamre lishimcha elyon." And this [Psalms 92:3]: "lehagid baboker" — (for then is the time of the dominion of the luminaries of light — and they are the aspect of lovingkindnesses — in the aspect of [Psalms 42:9]: "yomam yetzaveh Hashem Chasdo") — and this [Psalms 92:3]: "chasdecha" — and [Psalms 92:3]: "v'emunascha baleilos" — for even at night — when then is the time of the dominion of the luminaries of fire — nonetheless — even they are subdued before the aspect of the luminaries of light through the aspect of faith. And this [Psalms 92:5]: "ki simachtani Hashem b'fa'alecha — b'ma'asey yadecha aranen." For the totality of the creation in the act of Bereishis is likewise the aspect of the house — for this is the aspect of the Beis of "Bereishis" — as our Sages of blessed memory taught: why was the world created with a Beis? — and so on. And therefore regarding the time of the destruction — it is stated [Genesis 1:2]: "v'ha'aretz hayesah tohu vavohu v'choshech" — and so on — as if the entire world was destroyed — through the aspect of the dominion of the luminaries of fire. But on Shabbos — when the luminaries of light shine — which is the aspect of the head of the house — then the entire world is in its fullness and completeness. For this is the aspect of [Genesis 2:2]: "vayechal Elokim b'yom hashevi'i melachto asher asah." For the seventh day is the aspect of the head that shines upon the house — which is the totality of the entire creation — as mentioned above. And this [Psalms 92:6]: "mah gadlu ma'asecha Hashem" — which is the aspect of the totality of the creation — which is the aspect of the house. And this [Psalms 92:6]: "me'od amku machshevosecha" — these are the aspect of the mental faculties — the aspect of the head of the house. And this [Psalms 92:7–9]: "ish ba'ar lo yeda" — and so on — "b'feroa'ch resha'im k'mo esev" — and so on — that is, at the time of the dominion of the luminaries of fire. But it is for their destruction forever. And in holiness — this is the aspect of the shalhava d'asha [flame of fire] that descends on Erev Shabbos — to scorch the heads of the husks and humble them — as brought in the writings. But [Psalms 92:13–14]: "Tzadik katamar yifrach" — and so on — for he produces fruit and his stump replenishes — for from him are drawn all the generations — as mentioned above. And this [Psalms 92:14]: "shetulin b'veys Hashem" — for he is in the aspect of the mental faculties and the colors [guvanim] that shine upon the Holy Temple — which is the aspect of the mental faculties of the tefillin that are within the houses — as explained within. Siman 71 — סימן עא (Part Two) Chavalim Naflu Li b'Ne'imim — Shabbos = supernal pleasantness / No'am — the vessel made through charity — the sacred union of Shabbos = flames of love — glory and splendor — the chavalim [harmful disciplines] from outside Eretz Yisrael — the shalhava d'asha on Erev Shabbos — Korach receives his tikkun — chavalei Mashiach — Psalm 92 — Isaiah 58 The essential mind and wisdom is in Eretz Yisrael — as our Sages of blessed memory taught: there is no wisdom like the wisdom of Eretz Yisrael. And it is already explained above many times: the essential holiness of Eretz Yisrael depends upon the guarding of the holy Shabbos. For this is the aspect of [Ezekiel 20:15]: "v'gam ani nasa'ti es yadai lahem bamidbar l'vilti havi osam el ha'aretz" — and so on — "ya'an b'mishpatai mas'u" — and so on — "v'es Shabsosai chilelu" [Ezekiel 20:15]. And likewise the opposite: a full verse is explicitly stated: [Isaiah 58:13–14]: "im tashiv miShabbos raglecha" — and [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha" — that is, the inheritance of Eretz Yisrael. And each and every person of Israel has a portion in the holiness of Shabbos — in the aspect of [Exodus 35:1]: "Vayakhel Moshe es kol adas Bnay Yisrael" — and he commanded them regarding Shabbos. And likewise each and every person has a portion in Eretz Yisrael. And according to one's portion in the holiness of Shabbos and Eretz Yisrael — so does one receive and draw sustenance from the mental faculties of Eretz Yisrael. And therefore the mental faculties of Eretz Yisrael are the aspect of no'am [pleasantness] — for they make one pleasant to one another in Halachah [shemena'imim zeh l'zeh b'halachah]. For this is the aspect of [Proverbs 3:17]: "derachehah darchey no'am — v'chol nesivoseha shalom [her ways are ways of pleasantness — and all her paths are peace]." For they flow from the holiness of Shabbos — when then the supernal pleasantness [no'am ha'elyon] flows — as explained in the holy Zohar. And this is the aspect of [Psalms 90:17]: "Vihi no'am" — which one says at the going out of Shabbos — in order to draw the illumination of the holiness of Shabbos upon the six weekdays — as is well-known. And this is likewise the aspect of: "Shabbas Shalom" — for the supernal pleasantness is the aspect of peace — as mentioned above. And therefore — on Shabbos — one must be especially careful from all kinds of dispute — for this is the aspect of [Exodus 35:3]: "lo siva'aru eish b'chol moshevoseichem" — as is well-known. And this is the aspect of the holiness of the sacred union of Shabbos. For through the flow of the supernal pleasantness — the flames of love [shalhavim d'rachimusa] are awakened. For this is the aspect of [Song of Songs 7:7]: "mah yafis u'mah na'amt — ahavah b'ta'anugim" — which is the aspect of the delight of Shabbos [oneg Shabbas] — in which the flow of the supernal pleasantness shines. And from there come the flames of love — through which one is awakened to the holiness of the union — for the sake of sacred births. And through this the honor of G-d, blessed be He, is magnified — for this was the purpose of the entire creation. And this is the aspect of the honor of Shabbos [kevod Shabbas] — for through the holiness of Shabbos — the honor of G-d, blessed be He, is magnified — as mentioned above. And this [Isaiah 58:13]: "v'karas l'Shabbas oneg — v'liKdosh Hashem mechubbad." And this [Prayer]: "me'angeha l'olam kavod yinchalu." And since the essential vessel for receiving the flow of the supernal pleasantness is made through charity — as explained within — therefore one must increase charity on Shabbos. And therefore the charity box [kupah shel tzedakah] is distributed on every Erev Shabbos. And this is the aspect of [Malachi 3:20]: "v'zarachah lachem yirey shmi — (ilu shomrey Shabbas) — shemesh Tzedakah" — and our Sages of blessed memory expounded: "shemesh b'Shabbas — tzedakah l'aniyim [the sun on Shabbos — charity to the poor]." That is — for the sun is the aspect of peace — as our Sages of blessed memory taught: just as the sun [brings] peace to the world — as brought in Rashi, Parashas Mishpatim, on the verse [Exodus 22:2]: "im zarachah alav hashemesh" — and so on. And peace is the aspect of no'am — as mentioned above. And this is: "shemesh b'Shabbas" — that is, the peace and the love of Shabbos — which is the aspect of the flow of the supernal pleasantness — is received in its fullness through charity to the poor. And therefore our Sages of blessed memory taught: one must give charity before the sacred union — for through charity — the vessel is made to receive the flow of the supernal pleasantness — through which the sacred birth comes — as mentioned above. And this [Isaiah 56:3]: "v'al yomar hasaris — hen ani etz yavesh" — since he does not beget children — and has no portion in the revelation of the honor of G-d, blessed be He, that comes through birth — as mentioned above. For [Isaiah 56:4–5]: "ki choh amar Hashem la'sarisim — asher yishmeru es Shabsosai" — and so on — "v'nasati lahem b'veisi u'v'chomasai" — (for there is the essential revelation of the honor of G-d, blessed be He — in the aspect of [Psalms 29:9]: "u'v'heichalo kullo omer kavod" — and the aspect of: "u'chevod Hashem malei es habayis") — "yad v'shem tov mibbanim u'mibbanos" — for through the guarding of Shabbos — they draw the flow of the supernal pleasantness — and they have a great portion in the revelation of the honor of G-d, blessed be He, that comes through the births of all of Israel. And therefore — this verse was expounded in the holy Zohar regarding the union of Shabbos — for this is the secret of the union of Shabbos — as mentioned above. And this [Exodus 31:16]: "v'shamru Vnay Yisrael es haShabbas — la'asos es haShabbas l'dorosam" — for through this the birth of the generations is drawn. And therefore this verse alludes to the union of Shabbos — as brought. And this [Psalms 92:2]: "Mizmor Shir l'Yom haShabbas — tov lehodos laHashem — v'lezamre lishimcha elyon." The gematria of "elyon" equals the gematria of "no'am" — for then the supernal pleasantness flows — from which all the melodies [zemiros] are drawn — in the aspect of: "ne'im zemiros Yisrael [the pleasant singer of Israel]" — as explained within. And therefore certainly then it is good to sing to His Name — in the aspect of [Psalms 135:3]: "zamru lishmo ki na'im [sing to His Name — for it is pleasant]." And this [Psalms 92:4]: "alay asor v'alay navel — alay higgayon b'chinor" — which is the aspect of: "kinor na'im im navel [the pleasant harp with the lute]." And this [Psalms 92:5]: "ki simachtani Hashem b'fa'alecha" — and so on — for through the flow of the supernal pleasantness — birth is made — and the honor of G-d, blessed be He, is revealed. For this entire purpose the whole of creation was made. And this [Psalms 92:8]: "b'feroa'ch resha'im k'mo esev" — and so on. And it is explained in the writings: this alludes to the fact that on Erev Shabbos — the good that is in Nogah [the intermediate realm] ascends and is encompassed in holiness. And then the impure husks also wish to ascend with it — to draw sustenance from the holiness. And then the shalhava d'asha [the flame of fire] descends upon their heads — and humbles them — and so on. For this is the aspect of: "l'hishamedam adey ad" — and so on.

That is — for through blemishing the honor of the Almighty — through this one falls into the aspect of the mental faculties of outside Eretz Yisrael [chutz la'aretz] — which are the aspect of the chavalim [harmful disciplines] — that harm one another in Halachah [shechavlin zeh es zeh b'halachah]. And behold — there is much good within them — since they at least engage in a matter of Halachah. Only — since the evil that rules even more strongly in chutz la'aretz has a grip on them — therefore they cannot equate themselves with one another — and they dispute with one another — and harm one another. And behold — the mental faculties of chutz la'aretz are seeking a tikkun for themselves. And therefore — when the holiness of Shabbos begins to flash — when then is the essential flow of the supernal pleasantness — as mentioned above — they then also come to be rectified — and fall into the aspect of the mental faculties of Eretz Yisrael — which are the aspect of no'am. For this is the aspect of: "chavalim naflu li b'ne'imim [the lines fell for me in pleasant places]" — as explained within. And this is the aspect of what the good of Nogah is encompassed in holiness at that time — and the evil in it — and also the entirely impure husks — fall downward through the aforementioned shalhava d'asha. And this [Psalms 92:10–11]: "ki hinneh oyevecha yovadu" — and so on. And this [Psalms 92:13]: "Tzadik katamar yifrach" — and it is brought that the Sofei Teivos [final letters] of Kaf-Tamar-Yifrach spell [Korach] — for also Korach receives a tikkun through the holiness of Shabbos — as mentioned above. For the chavalim were so rectified — until even Korach — in whom the evil of the chavalim had such a grip — until he disputed with Moshe our teacher himself. Nonetheless — even the good within him will receive a tikkun through the holiness of Shabbos. And this is what our Sages of blessed memory taught: just as the palm tree is beautiful in its appearance and all its fruits are sweet — likewise the righteous — which is the aspect of: "mah yafis u'mah na'amt" — mentioned above. Just as the palm tree has a desire — likewise the righteous. And what is their desire? — The Holy One, blessed be He. And so on. That is — for from the supernal pleasantness the flames of love are awakened — as mentioned above. And this [Psalms 92:13]: "k'erez baLevanon yisgeh" — and it was expounded in Zohar Vayikra, folio 16: "b'Levanon — vadai — da Eden ila'ah — d'aleih ksiv — ein lo ra'asah" — and so on — (see Mikdash Melech there) — for even the pleasantness receives and flows even from above it — that is, from the aspect of the supernal Eden [Eden ila'ah] — mentioned above. And this [Psalms 92:14]: "shetulin b'veys Hashem" — and our Sages of blessed memory expounded: regarding the future — when the Holy One, blessed be He, will gather the exiles from chutz la'aretz to Eretz Yisrael. That is, they will ascend from the aspect of the mental faculties of chutz la'aretz to the aspect of the mental faculties of Eretz Yisrael. And this [Psalms 92:16]: "lehagid ki yashar Hashem tzuri" — and so on — for the mental faculties of chutz la'aretz — which are in the aspect of dispute — are in the aspect of: "chalak libam [their heart is divided]" — which twist the heart — until one comes to question even the Almighty, as it were. But through the mental faculties of Eretz Yisrael — one merits to know and declare: that Hashem is righteous and upright — and there is no injustice in Him. And since the good of Nogah — which is the aspect of the good of the chavalim — ascends and is rectified through the holiness of Shabbos — therefore converts are made from this — as is well-known: the converts are from the aspect of the good of Nogah. And this is the aspect of: "shnayyim mikra v'echad Targum [twice the text and once the Targum]." For the Targum is also the aspect of Nogah — encompassed in holiness. And this [Isaiah 56:6–7]: "u'vnay haneychar" — and so on — "kol shomer Shabbas" — and so on — "v'havi'osim el har kodshi" — and so on — "ne'um Hashem mekabbetz nidchey Yisrael — od akabbetz alav l'nikibatzav" — these are the converts — as mentioned above. And therefore our Sages of blessed memory taught: one is saved from the birth pangs of Mashiach [chavalei Mashiach] through the Shabbos meals. For the birth pangs of Mashiach will also come because the chavalim come to receive their tikkun — and through this a dispute among the Torah scholars will be aroused — as Rashi explained there. And all of this is because of the chavalim — which are in the aspect of dispute. But through the holiness of Shabbos — one is saved from this — as mentioned above. And this [Isaiah 58:13]: "im tashiv miShabbos" — and so on — [Isaiah 58:14]: "az tis'anag al Hashem — da Atika Kadisha" — where is the root of the sacred mental faculties — which are in the aspect of the supernal pleasantness — mentioned above. And [Isaiah 58:14]: "v'hirkavticha al bamosey aretz — da Chakla Tupichin Kadishin" — the aspect of the ascent of the sacred Malchus — which is the aspect of the revelation of the honor of G-d, blessed be He, that comes through the flow of the supernal pleasantness — mentioned above. And this is what our Sages of blessed memory expounded: one is saved from the subjugation of kingdoms — which are the aspect of the evil of the chavalim — that comes through blemishing the aspect of the sacred Malchus — which is the aspect of the heavenly honor — as mentioned above. And therefore the Malchus d'Sitra Achra are called: nations who harass [me'achblin] the vineyards — and they are likewise called: the cords of the wicked [chavley resha'im] — the cords of death [chavley maves] — the cords of the netherworld [chavley Sh'ol] — as is well-known. And this [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha" — this is the aspect of the vessel that is made through charity — to receive in it the flow of the supernal pleasantness — in order that through this the birth should be made — and the honor of G-d, blessed be He, should be magnified. For this is the aspect of: "kol zera Yaakov kabbeduhu" — and Yaakov is the aspect of charity — as all of this is explained within. And therefore the children of Yaakov — who are the essential heritage — as it is written [Psalms 127:3]: "hinneh nachalas Hashem banim" — are called [Isaiah 17:10]: "nit'ey ne'manim [pleasant plantings]." As it is written there: "al ken tit'i nit'ey na'amanim" — and Rashi explained: "nata'ta neti'im ne'amim — shenem asar shivtei Yaakov [you planted pleasant plantings — the twelve tribes of Yaakov]" — and so on. That is, as mentioned above — for their birth is drawn through the flow of the supernal pleasantness — as mentioned above. And also [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov" — in its plain sense — that is, the inheritance of Eretz Yisrael — where the mental faculties are in the aspect of no'am — as mentioned above. And this is what our Sages of blessed memory expounded: one merits an inheritance without limits [nachalah b'li metzarim] — for one merits to rectify through this also the mental faculties of chutz la'aretz — which are in the aspect of chavalim — through the fact that the evil in them falls and is nullified — and the good in them is encompassed in holiness — as mentioned above. Siman 72 — סימן עב (Part Two) Chayyim Nitzchiyim — Through Shabbos: receiving greatness — essential greatness = lowliness — the resurrection of the future world = the revival of the lowliness of Moshe in every limb — three aspects of Shabbos — Isaiah 58 Through the holiness of Shabbos — one merits to receive greatness [gedulah]. For this is the aspect of [Prayer]: "v'gam ha'ohavim devarehah gedulah baCharu [and those who love her words have chosen greatness]." And the essential greatness is lowliness [shefilus]. And this will be the essential resurrection of the future — that the lowliness of each and every person will be revived and rise in resurrection. And through this the person will be in the aspect of without limit [b'li gevul] — and will be able to attain the spiritual delight of the World to Come — which is likewise in the aspect of without limit. And he will live eternal life of the World to Come — which is in the aspect of without limit — as explained within. And likewise regarding the holiness of Shabbos — which is a foretaste of the World to Come. And therefore our Sages of blessed memory expounded: one merits an inheritance without limits [nachalah b'li metzarim]. And it is stated regarding it: "ta'ameha chayyim zachu [those who taste it merited life]" — that is, one merits eternal life. That is — the lowliness is revived — through which one is in the aspect of nothing [ayin] — and has no limit whatsoever. And through this one can attain the spiritual delight of the World to Come — which is in the aspect of without limit — as mentioned above. And also — through Shabbos — each person merits according to his level to receive the flashing of the mental faculties — as mentioned above many times. And the mental faculties and Da'as are the aspect of the building of the Holy Temple — as explained within. And this is why Shabbos is juxtaposed to the building of the Holy Temple. And according to the degree one receives the flashing of the mental faculties — so does one merit to receive greatness. For greatness — the aspect of Malchus — is bound and tied to the flowing of the mental faculties — in the aspect of [Song of Songs 7:6]: "melech asur baRahasim — b'Rahasim — b'Rihitei mochin [the king is held in the tresses — in the tresses — in the flowing of the mental faculties]." And all the individual mental faculties receive from the encompassing mind — which is the sage of the generation [chacham haDor]. And this is the aspect of [Exodus 35:1]: "Vayakhel Moshe es kol adas Bnay Yisrael." And then he commanded them regarding the work of the Mishkan — which is also called "Mikdash" — and regarding the warning of Shabbos. And therefore it is a commandment to receive the face of one's teacher on Shabbos — for through the fact that one's teacher — the all-encompassing sage — sees him and looks upon him — through this his mind flashes. And one merits to receive the holiness of Shabbos even more — which itself is the aspect of the flashing of the mental faculties — in the aspect of [Exodus 31:14]: "ki Kodesh hi" — which is the mental faculties — as is well-known. And through this one receives greatness. And therefore — on Shabbos — it is a commandment to innovate Torah novellae [chidushei Torah] — for through the aforementioned flashing of the mental faculties — one merits to innovate in Torah — as explained within. And therefore all agree: on Shabbos the Torah was given. And this likewise the aspect of the shame and the great awe that is drawn upon a person on Shabbos — the aspect of: "yirey boshes — yirey Shabbas [one who fears shame — one who fears Shabbos]." For "Shabbas" has the same letters as "boshes" — as brought. For through the aforementioned Torah novellae and Torah explanations — shame is drawn — as explained within. And through shame — one merits repentance — which is likewise the aspect of Shabbos — as mentioned above many times. And repentance is the aspect of life — as it is written [Ezekiel 18:32]: "v'hashivum v'chayu" — the aspect of the eternal life of the World to Come. For Shabbos — regarding which it is stated: "ta'ameha chayyim zachu" — and through this the lowliness of Moshe our teacher — which is dressed within every limb and limb of each and every person of Israel — is revived and rises in resurrection. And through this one merits the delight of Shabbos — the delight of the World to Come — which is without limit — as mentioned above. And this is what is written [Jeremiah 17:24–25]: "v'hayah im shamo'a tishme'u eilai" — and so on — "v'ladesh es yom haShabbas" — and so on — "u'va'u b'sha'arey ha'ir hazos melachim v'sarim" — and so on — that is, the aspect of the greatness and the kingship [gedulah u'malchus] that one merits to receive through the flashing of the mental faculties of Shabbos — as mentioned above. And this is the aspect of the three Shabbosim brought in the holy Zohar: the upper Shabbos [Shabbas ila'ah] — the Shabbos of day [Shabbas d'yoma] — the Shabbos of night [Shabbas d'leila]. The upper Shabbos is the aspect of wisdom and understanding — the aspect of the flashing of the mental faculties. Or perhaps — the upper Shabbos alludes to the aspect of the light of the World to Come itself — that flashes and shines on the holy Shabbos — which is a foretaste of the World to Come. The Shabbos of day — this is the aspect of Tiferes — which is the aspect of the Torah — as is well-known — that is, the aspect of the Torah novellae that one merits through this. The Shabbos of night — this is the aspect of Malchus — the aspect of the greatness and the kingship that one receives through this — as mentioned above. And this [Isaiah 58:13]: "im tashiv miShabbos" — and so on — [Isaiah 58:14]: "az tis'anag al Hashem" — that one should merit to receive the delight of the World to Come — which is without limit. And [Isaiah 58:14]: "v'hirkavticha al bamosey aretz" — the aspect of the greatness and kingship that one merits to receive through the holiness of Shabbos. And [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha" — this is the aspect of the awe and the lowliness that one merits to receive — for this is the aspect of the heritage of Yaakov — who merited this — for this is the aspect of [Proverbs 22:4]: "ekev anavah yiras Hashem" — and this lowliness is the aspect of eternal life — as mentioned above. And therefore our Sages of blessed memory taught: "Yaakov Avinu lo mes [Yaakov our Patriarch did not die]." And this is what our Sages of blessed memory expounded: one merits an inheritance without limits — for through the aspect of eternal life — that the lowliness is revived — so that one is in the aspect of nothing and without limit — one merits to receive the delight of Shabbos — the delight of the World to Come — which is without limit — in the aspect of: "nachalah b'li metzarim" — as mentioned above. And also — the aforementioned Torah novellae are the aspect of the heritage of Yaakov — in the aspect of [Deuteronomy 33:4]: "morashah kehilas Yaakov." And this [Isaiah 58:14]: "v'hirkavticha al bamosey aretz" — that is, one merits greatness and kingship — and this greatness will be encompassed with humility. For this is the essential greatness — in the aspect of: "b'makom gedulas — sham atah motzei anavtanuso" [where you find His greatness — there you find His humility] — as explained within. And then there is completeness to both — and this is what our Sages of blessed memory expounded: one is saved from the subjugation of kingdoms — that is, the Malchus d'Sitra Achra — which is in the aspect of arrogance and insolence — has no grip on the greatness and kingship of holiness — since it is encompassed with humility and lowliness. And likewise — the humility should be in its fullness — and not be in the aspect of lowly and contemptible and lazy — through which one can sometimes be subjugated before people of arrogance. And such humility is called defective humility and flattery — as explained elsewhere. And this is also called the aspect of the subjugation of the Malchus d'Sitra Achra — since their kingship is only through insolence — as our Sages of blessed memory taught. And also — when humility is not in its fullness — it is only in the aspect of melancholy — and the mind is subjugated through this — in the aspect of the subjugation of kingdoms. And therefore the essential fullness of humility is when it is encompassed with greatness and the sacred kingship. For this is the aspect of the revival in resurrection of the lowliness mentioned above — so that it is in the aspect of eternal life — and without limit. And this [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha" — this is the aspect of the Torah novellae — as mentioned above. Siman 73 — סימן עג (Part Two) Tehillim Mesugal l'Teshuvah — Shabbos = Binah = root of repentance — reciting Psalms on Shabbos — Adam the first man opened with Psalm 92 — the 49 gates of repentance = 49 days of the Omer = all encompassed in Shabbos — the giving of the Torah on Shabbos — Isaiah 58 — heritage of Yaakov = Psalms Shabbos is the aspect of Binah — as explained in the holy Zohar. And Binah is the root of the aspect of repentance — as is well-known. And as it is written [Isaiah 6:10]: "u'levano yovin — v'shav [and his heart understands — and he returns]." And therefore Shabbos is the aspect of repentance — as mentioned above many times. And since the reciting of Psalms [amirah d'mizmorey Tehillim] is propitious for repentance — therefore one increases the reciting of Psalms on Shabbos. And also in the order of prayer — and many among Israel are accustomed to reciting many Psalms on every Shabbos. And therefore Adam the first man — when the power of repentance became known to him — opened and said: "Mizmor Shir l'Yom haShabbas" [Psalms 92] — for Shabbos is the aspect of repentance — and as explained within in Likutay Moharan, Siman 79. And therefore he immediately said: "tov lehodos laHashem — v'lezamre lishimcha elyon" — that is, to recite many Psalms. And therefore the forty-nine days of the Omer counting — which correspond to the forty-nine gates of repentance — as explained within — it is stated regarding them [Leviticus 23:15]: "u'sfartem lachem mimacharat haShabbas" — and so on. And it calls Passover: "Shabbas" — for the exodus from Egypt — which is the aspect of repentance — is the aspect of Shabbos. And this [Leviticus 23:16]: "ad mimacharat haShabbas hashevi'is tisperu" — and so on — as mentioned above. For all the fifty gates of repentance are encompassed in the holiness of Shabbos. And therefore all agree: on Shabbos the Torah was given. For this is the aspect of: on the fiftieth day — then [Exodus 19:20]: "vayyered Hashem al Har Sinai" — for this is the aspect of [Zechariah 1:3]: "v'ashuva aleichem [and I shall return to you]" — which is the aspect of the fiftieth gate — as brought within.

And this [Isaiah 58:13]: "im tashiv miShabbos" — and so on — [Isaiah 58:14]: "az tis'anag al Hashem" — that is, one should merit to pass through all forty-nine gates of repentance — until one arrives at the fiftieth gate of repentance — which is the aspect of the repentance of the Almighty Himself — as it were — the aspect of: "v'ashuva aleichem." And [Isaiah 58:14]: "v'hirkavticha al bamosey aretz" — and our Sages of blessed memory expounded: one is saved from the subjugation of kingdoms. For redemption depends only upon repentance — as our Sages of blessed memory taught. And also — for our Sages of blessed memory taught: "retzioni la'asos retzoncha — ela she'or she'ba'isah — v'shibbud malchiyos me'akev [My desire is to do Your desire — but the leaven in the dough — and the subjugation of the kingdoms — delays me]." And behold — through the holiness of Shabbos — the leaven in the dough is subdued. And the verse promises: there will be no obstruction to repentance — even from the subjugation of kingdoms. And this [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha" — this is the aspect of repentance — which was given only to the children of Yaakov — and not to the nations — as explained at length by the early authorities — and a portion is also brought in the Likut Chadash, the entry of repentance. And also: [Psalms 127:3]: "nachalas Hashem banim." And therefore the heritage of Yaakov — these are the twelve tribes of Yaakov — which are the aspect of the forty-nine gates of repentance — as explained within. And this [Psalms 122:4]: "shivtei Yah — eidus l'Yisrael — lehodos l'Shem Hashem" — the aspect of Psalms. And also — the heritage of Yaakov is the aspect of Psalms — as our Sages of blessed memory taught [Midrash Rabbah Vayeitzei]: that Yaakov said the entire Book of Psalms — as it is stated [Psalms 22:4]: "v'Atah Kadosh yoshev tehilos Yisrael" — this refers to Yaakov — who is "Yisrael Sava [the elder Israel]." And therefore it is explained regarding Yaakov: that he guarded the Shabbos — which is the root of the aspect of repentance — as mentioned above. And therefore our Sages of blessed memory expounded: one merits an inheritance without limits. For nothing stands before repentance. And also — for through the reciting of Psalms — all the obstacles and obstructions that a person has in relation to repentance are nullified. For through Psalms — one merits to arrive at the letter and the gate of repentance that pertains to one — and also to open the gate. And even one who has no awakening at all toward repentance — merits through Psalms to be awakened to do repentance. It follows that it is in the aspect of: an inheritance without limits. ✦ Translator's Summary — Part Two, Simanim 67, 71, 72, 73 Siman 67 — Bereishis l'Einey Chol Yisrael — Luminaries of light / luminaries of fire / the Tzadik = head of the house / the Samech-Mem = the poor one outside / Shabbos = tefillin = head of the house / Moshe = faithful in all My house: Zohar Bereishis folio 21: on Shabbos: luminaries of light dominate; luminaries of fire are subdued until going out of Shabbos. Sages: destruction of Holy Temple occurred at going out of Shabbos = destruction came through luminaries of fire = their dominion begins at going out of Shabbos. Shabbos = sacred mochin = "ki Kodesh hi." Shabbos = "tlas guvnin d'eina u'vat ein." Shabbos = Name of G-d = root of four elements. "Shabbas" = Shin Beis: Shin = three Patriarchs = root of fire/water/wind; Beis = Malchus = root of element of earth. Shabbos = Tzadik Yesod Olam = simple foundation = splendor and grace and so on of the world = "v'Noach matza chen"; Noach = Shabbos = nayyicha d'ilayin v'tata'in (well-known) = the aforementioned Tzadik (within). "Tiferes atah l'yom haMenuchah." Oneg Shabbas = roshei teivos = Eden/Nahar/Gan = simple foundation = "v'nahar yotzei me'Eden l'hashkos es haGan" (Zohar; within). Through being truly encompassed in holiness of Shabbos → eyes opened = "re'u ki Hashem nasan lachem es haShabbas" → each person merits to see himself = how he holds onto all the attributes that are drawn from the four elements. Therefore: commandment to receive face of teacher on Shabbos = "v'hayu einecha ro'os es morecha" (Isaiah 30:20) = looking upon face of Tzadik → through this also: merits to see and look upon himself = how he holds onto all the attributes (within; Siman 66 cross-ref.). Therefore Shabbos = teshuvah (many times) = through this: certainly awakened to complete repentance. Also = aspect of what the Tzadik himself does teshuvah on behalf of all of Israel (Siman 66 cross-ref.). Everywhere building of Holy Temple is mentioned = Shabbos is mentioned = Holy Temple = aspect of eyes; Shabbos = aspect of guvanim of eyes that shine upon the Holy Temple (within). Through Shabbos (= rosh bayis): we are called bnei habayis = rosh kol chutzos is subdued. Tractate Shabbos opened with "keitzad ha'oni omeid b'chutz" = the Samech-Mem = rosh kol chutzos. Through holiness of Shabbos: he stands outside and the master of the house is inside. Samech-Mem = aspect of "ha'oni" = his gematria equals his name (with heh); or: when the Aleph is absent from his name = essential of his vitality = then he is in aspect of a poor one. "Leis aniya m'chalba" (Sages) = also alludes to him (well-known). Sages: dogs howl. Shabbos = aspect of tefillin (many times) = rosh bayis = mochin of the tefillin together with the battim (within). Through desecration of Shabbos: Name of G-d diminished and concealed → luminaries of light removed and subdued, heaven forfend → luminaries of fire intensify = aspect of burning of Holy Temple (within). Jeremiah 17:27. "Lo charevah Yerushalayim ela al she'chilellu bah es haShabbas." "Ein haDelikah metzuya ela b'makom she'yesh bo chillul Shabbas." Through mourning over destruction of Jerusalem and Holy Temple → luminaries of fire subdued + luminaries of light shine = aspect of Shabbos. "Lo siva'aru eish b'chol moshevoseichem" = roshei teivos = "misabel" + "b'yom haShabbas" (within). "La'asos es haShabbas l'dorosam" = Sages: "l'dortam ksiv" (without vav) = from language of dirah = through guarding Shabbos: saved from fires + dwellings of Israel sustained + building of Holy Temple = "machon l'shivtecha pa'alta Hashem" (Exodus 15:17; within). "L'dorosam" plain sense = all the generations are drawn from the Tzadik (= rosh bayis = Shabbos) (within). Therefore: essential time of sacred union on Shabbos = draws holy souls for one's children (Zohar) = all sacred generations are drawn from there = "eileh toldos Noach" = "korei hadorosmeiro'sh" = rosh bayis = Shabbos. Therefore letters of "rosh" immediately precede letters of "Shabbas" (as brought) = they are one aspect. Isaiah 56:3: "ben haneychar" = not from generations of Israel drawn from the rosh bayis. Isaiah 56:3: "hasaris" = does not beget children = no portion in drawing the generations. Isaiah 56:4–5: "la'sarisim asher yishmeru es Shabsosai / v'nasati lahem b'veisi u'v'chomasai davka" = (sustaining of holy houses and Holy Temple flows from holiness of Shabbos = aspect of "l'dortam") + "shem olam etein lo" = Shabbos is Name of G-d = will merit eternal name = great portion in sustaining sacred generations and sacred houses (= "l'dortam") and drawing of generations of all Israel (= "l'dorosam"). Zohar: this verse expounded regarding union of Shabbos. Isaiah 56:6–7 cited fully + "ne'um Hashem mekabbetz nidchey Yisrael od akabbetz alav l'nikibatzav." Ways of G-d are very wondrous = all manner of descents can be transformed into great ascents. "Lo galu Yisrael ela k'dei she'yitosfu aleihem gerim." Therefore: through guarding Shabbos = not only gathered the dispersed of Israel (= sacred stones from outside into sacred houses) but on the contrary = converts are added to them (= from the nations = from the aspect of rosh kol chutzos → but even within them: sacred sparks that fell) = specifically through exile of Israel: sacred sparks clarified → from them converts will be made → gathered into houses of holiness (root = Holy Temple = house of rosh bayis) = "ki veisi beys tefilah yikarei l'chol ha'amim / mekabbetz nidchey Yisrael od akabbetz alav l'nikibatzav" = these are the converts. "Mizmor Shir = l'Moshe" = Moshe = essential rosh bayis = "b'chol beysi ne'eman hu" (Numbers 12:7) + "Bereishis bara b'shvil Moshe." Moshe engages at entry of Shabbos in elevating the souls of living and dead = "tishtefachna avnei Kodesh b'rosh kol chutzos." "Tov lehodos v'lezamre lishimcha elyon" = essential revelation of Name of G-d = Shabbos = Name of G-d; also Shabbos = teshuvah = "tov lehodos" = Sages: from language of teshuvah and viduy devarim → His Name completed (Siman 66). "Lehagid baboker" = time of dominion of luminaries of light = aspect of lovingkindnesses = "yomam yetzaveh Hashem Chasdo" (Psalms 42:9). "V'emunascha baleilos" = even at night (= time of dominion of luminaries of fire) → they are subdued before luminaries of light through the aspect of faith. "Ki simachtani Hashem b'fa'alecha b'ma'asey yadecha aranen" = totality of creation in act of Bereishis = aspect of the house = Beis of "Bereishis" (Sages: why was world created with a Beis?). Regarding time of destruction: "v'ha'aretz hayesah tohu vavohu v'choshech" = as if entire world destroyed through dominion of luminaries of fire. But on Shabbos = luminaries of light shine = rosh bayis = entire world in its fullness = "vayechal Elokim b'yom hashevi'i melachto asher asah" = seventh day = rosh that shines upon the house = totality of entire creation. "Mah gadlu ma'asecha Hashem" = totality of creation = aspect of the house. "Me'od amku machshevosecha" = the mochin = aspect of rosh bayis. "Ish ba'ar lo yeda / b'feroa'ch resha'im" = at time of dominion of luminaries of fire → for their destruction forever; in holiness = aspect of shalhava d'asha on Erev Shabbos = scorches the heads of the husks (writings). "Tzadik katamar yifrach" = produces fruit and stump replenishes = all generations drawn from him. "Shetulin b'veys Hashem" = in the aspect of the mochin and guvanim that shine upon the Holy Temple = mochin of the tefillin that are within the battim (within). Siman 71 — Chavalim Naflu Li b'Ne'imim — Shabbos = supernal pleasantness / vessel made through charity / sacred union of Shabbos = flames of love / glory and splendor / chavalim from chutz la'aretz / shalhava d'asha on Erev Shabbos / Korach receives his tikkun / chavalei Mashiach / Psalm 92 / Isaiah 58: Essential mind and wisdom = in Eretz Yisrael (Sages: "ein chochmah k'chochmas Eretz Yisrael"). Essential holiness of Eretz Yisrael depends upon guarding holy Shabbos (many times). Ezekiel 20:15 cited. Isaiah 58:13–14 cited. Each and every person of Israel has a portion in holiness of Shabbos = "Vayakhel Moshe es kol adas Bnay Yisrael" commanded regarding Shabbos. Each person has portion in Eretz Yisrael. According to one's portion in Shabbos and Eretz Yisrael: receives and draws sustenance from the mochin of Eretz Yisrael. Mochin of Eretz Yisrael = aspect of no'am = "shemena'imim zeh l'zeh b'halachah" = "derachehah darchey no'am v'chol nesivoseha shalom" (Proverbs 3:17). Flow from holiness of Shabbos = supernal no'am flows (Zohar). "Vihi no'am" (Psalms 90:17) = said at going out of Shabbos = to draw illumination of Shabbos holiness upon six weekdays (well-known). "Shabbas Shalom" = supernal no'am = aspect of peace. On Shabbos: especially careful from all kinds of dispute = "lo siva'aru eish b'chol moshevoseichem" (well-known). Holiness of sacred union of Shabbos = through flow of supernal no'am → flames of love awakened = "mah yafis u'mah na'amt ahavah b'ta'anugim" = oneg Shabbas = supernal no'am shines in it → flames of love → awakened to sacred union for sake of sacred births. Through this: honor of G-d magnified = purpose of entire creation. Honor of Shabbos. "V'karas l'Shabbas oneg v'liKdosh Hashem mechubbad." "Me'angeha l'olam kavod yinchalu." Essential vessel for receiving flow of supernal no'am = made through charity (within) → must increase charity on Shabbos. Charity box distributed on every Erev Shabbos. "V'zarachah lachem yirey shmi (ilu shomrey Shabbas) shemesh Tzedakah" + Sages: "shemesh b'Shabbas tzedakah l'aniyim." Sun = aspect of peace (Sages; Rashi on Exodus 22:2). Peace = aspect of no'am (above). "Shemesh b'Shabbas" = peace and love of Shabbos = flow of supernal no'am = received in its fullness through charity to the poor. Sages: must give charity before the sacred union = through charity: vessel made to receive flow of supernal no'am → sacred birth. Isaiah 56:3: "hasaris" = no portion in revelation of honor of G-d that comes through birth. Isaiah 56:4–5: "la'sarisim asher yishmeru es Shabsosai / v'nasati lahem b'veisi u'v'chomasai" = ("u'v'heichalo kullo omer kavod / u'chevod Hashem malei es habayis") + "yad v'shem tov mibbanim u'mibbanos" = through guarding Shabbos: draw flow of supernal no'am = great portion in revelation of honor of G-d through births of all Israel. Zohar: this verse expounded regarding union of Shabbos. "V'shamru Vnay Yisrael es haShabbas la'asos es haShabbas l'dorosam" = through this: birth of generations is drawn → alludes to union of Shabbos (as brought). "Mizmor Shir l'Yom haShabbas tov lehodos v'lezamre lishimcha elyon" — "elyon" gematria = "no'am" = then: supernal no'am flows from which all the zemiros are drawn = "ne'im zemiros Yisrael" (within). "Zamru lishmo ki na'im" (Psalms 135:3). "Alay asor v'alay navel alay higgayon b'chinor" = "kinor na'im im navel." "Ki simachtani Hashem b'fa'alecha" = through flow of supernal no'am: birth made + honor of G-d revealed = purpose of entire creation. "B'feroa'ch resha'im" = writings: on Erev Shabbos the good of Nogah ascends and is encompassed in holiness → impure husks wish to ascend with it → shalhava d'asha descends on their heads and humbles them = "l'hishamedam adey ad." Through blemishing honor of G-d → falls into aspect of mochin of chutz la'aretz = aspect of chavalim = "shechavlin zeh es zeh b'halachah." Much good within them = at least engage in Halachah. Only: evil that rules more strongly in chutz la'aretz has grip on them → cannot equate themselves → dispute and harm one another. Mochin of chutz la'aretz are seeking a tikkun for themselves. When holiness of Shabbos begins to flash (= essential flow of supernal no'am) → they also come to be rectified → fall into aspect of mochin of Eretz Yisrael = aspect of no'am = "chavalim naflu li b'ne'imim" (within). Good of Nogah encompassed in holiness; evil and impure husks fall downward through shalhava d'asha. "Ki hinneh oyevecha yovadu." "Tzadik katamar yifrach" = sofei teivos spell "Korach" = also Korach receives tikkun through holiness of Shabbos (as above). Chavalim were so rectified = even Korach (in whom evil of chavalim had such a grip = disputed with Moshe himself) → even the good within him will receive tikkun through holiness of Shabbos. Sages on "Tzadik katamar": just as the palm tree beautiful in appearance and fruits sweet = "mah yafis u'mah na'amt"; just as palm tree has a desire = righteous have a desire; their desire = G-d = from supernal no'am: flames of love awakened. "K'erez baLevanon yisgeh" = Zohar Vayikra folio 16 (Aramaic): "b'Levanon vadai da Eden ila'ah d'aleih ksiv ein lo ra'asah" (see Mikdash Melech) = the no'am itself receives and flows even from above it = from aspect of supernal Eden. "Shetulin b'veys Hashem" = Sages: regarding the future when G-d will gather the exiles from chutz la'aretz to Eretz Yisrael = they will ascend from mochin of chutz la'aretz to mochin of Eretz Yisrael. "Lehagid ki yashar Hashem tzuri" = mochin of chutz la'aretz = aspect of dispute = "chalak libam" = twist the heart = come to question G-d as it were. But through mochin of Eretz Yisrael: merits to know and declare that G-d is righteous and upright. Since good of Nogah ascends and is rectified through Shabbos → converts are made from this (well-known: converts are from aspect of good of Nogah). "Shnayyim mikra v'echad Targum" = Targum is also aspect of Nogah encompassed in holiness. Isaiah 56:6–7 + "ne'um Hashem mekabbetz nidchey Yisrael od akabbetz alav l'nikibatzav" = these are the converts. Sages: saved from chavalei Mashiach through Shabbos meals = chavalei Mashiach will come because chavalim come to receive their tikkun → will arouse dispute among Torah scholars (Rashi) = all because of the chavalim = aspect of dispute. But through holiness of Shabbos: saved from this (above). Isaiah 58: "az tis'anag = da Atika Kadisha" = root of sacred mochin = aspect of supernal no'am; "hirkavticha = da Chakla Tupichin Kadishin" = ascent of sacred Malchus = revelation of honor of G-d through flow of supernal no'am; saved from subjugation of kingdoms = the evil of the chavalim = blemishing the sacred Malchus (= heavenly honor); therefore Malchus d'Sitra Achra called "me'achblin kramim / chavley resha'im / chavley maves / chavley Sh'ol" (well-known); "nachalas Yaakov" = vessel made through charity to receive flow of supernal no'am → sacred birth + honor of G-d magnified = "kol zera Yaakov kabbeduhu" + Yaakov = aspect of charity (within). Children of Yaakov = "nachalas Hashem banim" = called "nit'ey ne'manim" (Isaiah 17:10) = "al ken tit'i nit'ey na'amanim" + Rashi: "nata'ta neti'im ne'amim shenem asar shivtei Yaakov" = their birth drawn through flow of supernal no'am. Also: "nachalas Yaakov" plain sense = inheritance of Eretz Yisrael = mochin of Eretz Yisrael = aspect of no'am (above). Nachalah b'li metzarim = merits to rectify mochin of chutz la'aretz = evil in them falls and is nullified + good encompassed in holiness. Siman 72 — Chayyim Nitzchiyim — Through Shabbos: receiving greatness / essential greatness = lowliness / resurrection = revival of the lowliness of Moshe / three aspects of Shabbos / Isaiah 58: Through holiness of Shabbos: merits to receive greatness (gedulah) = "v'gam ha'ohavim devarehah gedulah baCharu" (Prayer). Essential greatness = lowliness (shefilus). This will be the essential resurrection of the future = that the lowliness of each and every person will be revived and rise in resurrection → person will be in the aspect of without limit (b'li gevul) → able to attain spiritual delight of World to Come (= without limit) → will live eternal life of World to Come (= without limit) (within). Likewise regarding holiness of Shabbos (= foretaste of World to Come) → nachalah b'li metzarim + "ta'ameha chayyim zachu" = merits eternal life = lowliness is revived → in aspect of nothing (ayin) and without limit → can attain delight of World to Come (= without limit). Also: through Shabbos: each person merits according to his level to receive flashing of mochin (many times). Mochin and Da'as = building of Holy Temple (within) → why Shabbos is juxtaposed to building of Holy Temple. According to degree one receives flashing of mochin → merits to receive greatness. Greatness = Malchus = bound and tied to the flowing of the mochin = "melech asur baRahasim b'Rihitei mochin" (Song of Songs 7:6). All individual mochin receive from the encompassing mind = chacham haDor. "Vayakhel Moshe es kol adas Bnay Yisrael" → commanded regarding work of Mishkan (also called Mikdash) and warning of Shabbos. Therefore: commandment to receive face of teacher on Shabbos = through the fact that the all-encompassing sage sees him and looks upon him → his mind flashes → merits to receive holiness of Shabbos even more = aspect of flashing of mochin = "ki Kodesh hi" = the mochin (well-known) → receives greatness. Therefore: commandment on Shabbos to innovate Torah novellae = through flashing of mochin: merits to innovate in Torah (within). All agree: Torah was given on Shabbos. "Yirey boshes — yirey Shabbas." "Shabbas" = same letters as "boshes" (as brought). Through Torah novellae and Torah explanations: shame is drawn (within) → through shame: merits teshuvah (= aspect of Shabbos; many times). Teshuvah = aspect of life = "v'hashivum v'chayu" (Ezekiel 18:32) = eternal life of World to Come (= Shabbos = "ta'ameha chayyim zachu"). Through this: lowliness of Moshe our teacher (= dressed within every limb and limb of each and every person of Israel) is revived and rises in resurrection → merits oneg Shabbas = delight of World to Come = without limit. Jeremiah 17:24–25: "u'va'u b'sha'arey ha'ir hazos melachim v'sarim" = aspect of greatness and kingship received through flashing of mochin of Shabbos. Three Shabbosim of Zohar: (1) Shabbas ila'ah = aspect of wisdom and understanding = flashing of mochin; or perhaps = the light of World to Come itself that flashes and shines on Shabbos (= foretaste of World to Come); (2) Shabbas d'yoma = aspect of Tiferes = Torah = aspect of Torah novellae; (3) Shabbas d'leila = aspect of Malchus = greatness and kingship received through this. Isaiah 58: "az tis'anag" = merits to receive delight of World to Come (= without limit); "hirkavticha" = greatness and kingship received through holiness of Shabbos; "nachalas Yaakov" = aspect of awe and lowliness (shefilus) = heritage of Yaakov = "ekev anavah yiras Hashem" (Proverbs 22:4) = this lowliness = aspect of eternal life; therefore "Yaakov Avinu lo mes" (Sages). Nachalah b'li metzarim = through aspect of eternal life = lowliness revived = in the aspect of nothing and without limit → merits oneg Shabbas = delight of World to Come = without limit. Also: Torah novellae = aspect of heritage of Yaakov = "morashah kehilas Yaakov" (Deuteronomy 33:4). "Hirkavticha" = one merits greatness and kingship → greatness will be encompassed with humility = essential greatness = "b'makom gedulas sham atah motzei anavtanuso" (within) → then completeness to both. Saved from subjugation of kingdoms = Malchus d'Sitra Achra (= arrogance and insolence) has no grip on greatness and kingship of holiness (since encompassed with humility and lowliness). Also: humility must be in its fullness — not in aspect of lowly and contemptible and lazy (= defective humility and flattery; elsewhere) = also called aspect of subjugation of Malchus d'Sitra Achra (whose kingship only through insolence; Sages). When humility not in its fullness = only aspect of melancholy = mind subjugated = aspect of subjugation of kingdoms. Essential fullness of humility = when encompassed with greatness and sacred kingship = aspect of revival in resurrection of the lowliness = in the aspect of eternal life = without limit. "Nachalas Yaakov" = aspect of Torah novellae (above). Siman 73 — Tehillim Mesugal l'Teshuvah — Shabbos = Binah = root of repentance / reciting Psalms on Shabbos / Adam opened with Psalm 92 / 49 gates of teshuvah = 49 days of the Omer / all encompassed in Shabbos / giving of the Torah on Shabbos / Isaiah 58 / heritage of Yaakov = Psalms: Shabbos = aspect of Binah (Zohar). Binah = root of aspect of teshuvah (well-known). "U'levano yovin v'shav" (Isaiah 6:10). Shabbos = aspect of teshuvah (many times). Since reciting Psalms is propitious for teshuvah → increase reciting of Psalms on Shabbos. Also in the order of prayer. Many among Israel are accustomed to reciting many Psalms on every Shabbos. Adam the first man — when power of teshuvah became known to him — opened and said "Mizmor Shir l'Yom haShabbas" = Shabbos = aspect of teshuvah (within; Likutay Moharan Siman 79 cross-ref.). Therefore he immediately said: "tov lehodos laHashem v'lezamre lishimcha elyon" = to recite many Psalms. Forty-nine days of the Omer counting = corresponding to forty-nine gates of teshuvah (within). "U'sfartem lachem mimacharat haShabbas" (Leviticus 23:15) = calls Passover "Shabbas" = yetzias Mitzrayim = aspect of teshuvah = aspect of Shabbos. "Ad mimacharat haShabbas hashevi'is tisperu" (Leviticus 23:16). All fifty gates of teshuvah encompassed in holiness of Shabbos. Therefore all agree: Torah given on Shabbos = on the fiftieth day "vayyered Hashem al Har Sinai" = aspect of "v'ashuva aleichem" = aspect of fiftieth gate (within). Isaiah 58: "az tis'anag" = merits to pass through all forty-nine gates of teshuvah until arrives at fiftieth gate (= teshuvah of the Almighty Himself = "v'ashuva aleichem"); "hirkavticha" = saved from subjugation of kingdoms = "ein haGeulah taluyah ela b'teshuvah" (Sages); also Sages: "retzioni la'asos retzoncha ela she'or she'ba'isah v'shibbud malchiyos me'akev" → through holiness of Shabbos: leaven in the dough subdued + verse promises no obstruction to teshuvah even from subjugation of kingdoms; "nachalas Yaakov" = aspect of teshuvah = given only to children of Yaakov and not to nations (early authorities; Likut Chadash entry teshuvah); also "nachalas Hashem banim." Heritage of Yaakov = twelve tribes of Yaakov = aspect of forty-nine gates of teshuvah (within). "Shivtei Yah eidus l'Yisrael lehodos l'Shem Hashem" = aspect of Psalms. Heritage of Yaakov = aspect of Psalms (Sages; Midrash Rabbah Vayeitzei): Yaakov said entire Book of Psalms = "v'Atah Kadosh yoshev tehilos Yisrael" = refers to Yaakov = "Yisrael Sava." Therefore it is explained regarding Yaakov: he guarded Shabbos = root of aspect of teshuvah (above). Sages: nachalah b'li metzarim = nothing stands before teshuvah. Also: through reciting Psalms: all obstacles and obstructions to teshuvah are nullified → through Psalms: merits to arrive at the letter and gate of teshuvah that pertains to one + to open the gate. Even one who has no awakening toward teshuvah: through Psalms: merits to be awakened to do teshuvah → aspect of nachalah b'li metzarim. Simanim 77, 78, 79 continue in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Yikara DiShabsa — Part Two Simanim 77, 78, 79 Yikara DiShabsa · יקרא דשבתא Part Two — Chelek Beis · Simanim 77 · 78 · 79 נ נח נחמ נחמן מאומן ✦ חלק ב · PART TWO ✦ Siman 77 — סימן עז (Part Two) Retzu'ah Hayesah Yotzeis — Shabbos = tefillin = mochin — the awe of Shabbos = the strap that passes through the maavarta — eating on Shabbos in holiness sweetens the awe — from the mouth: the stature of a person [kumat Adam] — the Shechinah speaks from his throat — Zohar Pinchas 228a — Zohar Vayikra 16a — Isaiah 58 Shabbos is the aspect of tefillin — mental faculties [mochin] — as is well-known — and as mentioned above many times. And also — on Shabbos one merits awe — the aspect of: "yirey Shabbas." For Shabbos is likewise the aspect of Malchus — and Malchus is the source of awe — the aspect of the fear of the kingship [morah shel Malchus]. And therefore the awe is drawn upon a person [at that time] — as our Sages of blessed memory taught: "mipnei she'eymas Shabbas alav [because the awe of Shabbos is upon him]." And even an am ha'aretz [unlearned person] fears to lie on Shabbos. And therefore those who guard the Shabbos are called: "yirey shmi" — as it is written [Malachi 3:20]: "v'zarachah lachem yirey shmi" — and so on — and as our Sages of blessed memory taught — and as mentioned above many times.

And the aforementioned awe is the aspect of the strap [retzu'ah] that passes through the maavarta [the passage] of the tefillin — that is, the awe that passes through the mental faculties and the tefillin. For [Psalms 111:10]: "reishis chochmah yiras Hashem [the beginning of wisdom is the fear of Hashem]" — and as explained within. And behold — even during the weekday — through eating in holiness and in the awe of Heaven — one sweetens the aforementioned awe — the aspect of the strap — so that no sorrow, heaven forfend, should flow from it. And as explained within. And on the holy Shabbos — eating is certainly in holiness by every person — for the eating of Shabbos is entirely holy. And then — through the eating — the awe comes upon the person — in the aspect of [Ruth 2:14]: "l'eis ha'ochel gashi halum" — and so on — as explained within. And through this one merits to be saved from all sorrow — (for the eating of Shabbos is the aspect of the sweetening of the judgments [hamtakas haDinim] — as brought) — and moreover — one merits that from the mouth the stature of a person [kumat Adam] is made — that is, the mouth [peh] is rectified — for this is the aspect of [Isaiah 58:13]: "v'daber davar" — stated regarding Shabbos. For the mouth is completed in great light during the eating of Shabbos — and as explained within — above in Likutay Moharan, Siman 57. Until one merits an even greater ascent — to the aspect of: "Shechinah medaberes mitoch gerono [the Shechinah speaks from within his throat]" — which is the aspect of the holy spirit [Ru'ach haKodesh] that is drawn upon each and every person according to his level on the holy Shabbos — as explained in the holy Zohar. (From this it is understood — for there are in this very refined and very spiritual matters that it is impossible to explain.) And this [Isaiah 58:13]: "im tashiv miShabbos raglecha" — and so on — "v'karas l'Shabbas oneg" — (the aspect of the meals of Shabbos) — and so on — [Isaiah 58:14]: "az tis'anag al Hashem — da Atika Kadisha" — which is the root of the supreme mental faculties — and most wondrous. And also from there is the root of the sweetening of all judgments. And this is what our Sages of blessed memory taught: they give him all the desires of his heart — for through this he is saved from all sorrow. And this [Isaiah 58:14]: "v'hirkavticha al bamosey aretz — da Chakla Tupichin Kadishin" — the aspect of the ascent of Malchus — which is the awe — as mentioned above. And therefore our Sages of blessed memory expounded: one is saved from the subjugation of kingdoms — which are the aspect of the fallen awe [yira'os nefalos] — the aspect of the fear of the kingship. And [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha — da Ze'ir Anpin" — which is the aspect of the person who sits upon the Throne [Adam hayoshev al haKissay] — as is well-known. And Yaakov our Patriarch is the Chariot [merkavah] for the aforementioned person. And therefore his form is engraved upon the Throne — as explained in the holy Zohar. And this: "v'ha'achalticha" — specifically — for one merits this through the holy eating of the holiness of Shabbos. For through this — the mouth is made into the stature of a person — and afterward one ascends even further — until one reaches the aspect of: the person who sits upon the Throne. And this is what our Sages of blessed memory expounded: one merits an inheritance without limits [nachalah b'li metzarim] — for the aforementioned person is in the aspect of: an inheritance without limits — as explained in the writings. And this [Isaiah 58:14]: "ki pi Hashem diber" — that is, one merits the aspect of: "Shechinah medaberes mitoch gerono" — for this is the aspect of: "ki pi Hashem diber." And one must yet explain further regarding this matter — and this is not its place. See Zohar Pinchas, folio 228a — regarding the matter of the person who sits upon the Throne — mentioned above. And also see in Zohar Vayikra, folio 16a — regarding the matter of Yaakov — and so on. And also see in Mikdash Melech there. Siman 78 — סימן עח (Part Two) B'Inyan Hanhagos haPeshutos — Shabbos = the totality of all the Torah — the hidden Torah within the ten utterances — the simple person receives vitality from the hidden Torah through the Tzadik — the treasury of free gift [otzar matnas chinam] — on Shabbos this free gift shines most — even an am ha'aretz fears to lie on Shabbos — "Bereishis bara" — for the sake of awe — coming to the Tzadik on Shabbos — "Vihi no'am" — charity on Erev Shabbos — "v'Noach matza chen" — Shabbos = teshuvah — Isaiah 58 Our Sages of blessed memory taught: one said — Shabbos was given only for delight [ta'anug] — and one said — Shabbos was given only for words of Torah [divrei Torah]. And they do not dispute one another. The one who said for delight — these are the Torah scholars [Talmidei Chachamim] — who toil in Torah all the days of the week — and on Shabbos they come and take delight. And the one who said for words of Torah — these are the laborers [po'alim] — who toil in their work all the days of the week — and on Shabbos they come and engage in Torah. And also our Sages of blessed memory taught: "sheshes yamim ta'avod" — and so on. The usual way of the world: a mortal king says to his servants — do for yourselves one day and do for me six days. But the Holy One, blessed be He, is not so. Rather — this is what the Holy One, blessed be He, said to Israel: My children — do for yourselves six days — and do for Me one day. (Pesikta d'Aseres haDevuros.) And according to what is explained within — the matter is well understood. For the essential life is the Torah. And all who separate from the Torah — it is as if they separate from life. And in truth — it is impossible to be constantly cleaving to the Torah without interruption for even a moment. For even the master of Torah — and even the master of attainment — and so on — is inevitably idle from the Torah for some time — for the sake of engaging in the bodily needs. And if so — through what do they sustain themselves during this time when they are idle from the Torah — when they are in the aspect of a simple person [ish pashut]? All the more so that there are literally simple people [anashim peshutim] — and nonetheless they are fit and G-d-fearing — and they need to receive some vitality from the Torah — which is the essential life. And in truth — they are far from the Torah. But know: the vitality of all these simple people is from the aspect of the sustaining of the world before the giving of the Torah [matan Torah] — when the world was sustained only through His lovingkindness. And this is the aspect of: the treasury of free gift [otzar matnas chinam]. And in truth — certainly even then the Torah existed — for the Torah is eternal [nitzchiyis]. But then — the Torah was in concealment and hiddenness — that is, all the Torah encompassed in the Ten Commandments was then concealed within the way of the world [derech eretz] and the settling of the world [yishuv ha'olam] — which was created through the ten utterances. And the great Tzadik — at the time when he is compelled to separate from the Torah for a brief moment — and he is then in the aspect of a simple person — he receives vitality from the aspect of this treasury of free gift. And this is the path to Eretz Yisrael. For the essential conquest of Eretz Yisrael is through the power of His deeds [ko'ach ma'asav] — He told His people — and so on — [Psalms 111:6] — which is the aspect of the ten utterances through which the world was created. And through this he revives all the aforementioned simple people — and so on. And the closer a person is to holiness and to the Tzadik — the higher the vitality he receives from him. See there further. And behold — the holiness of Shabbos — it is explained in the holy Zohar: it is the totality [kelala] of the entire Torah — Prophets — and Writings — and so on. And all agree: on Shabbos the Torah was given — for they are one aspect. For Shabbos is equivalent to the entire Torah — as our Sages of blessed memory taught. And therefore — in truth — it is the aspect of life — the aspect of: "ta'ameha chayyim zachu [those who taste it merited life]." And regarding one who abandons it, heaven forfend — it is stated [Exodus 31:14]: "mechaleleha mos yumas" — and he is like one who denies the entire Torah — as our Sages of blessed memory taught. And therefore: Shabbos was given only for words of Torah — in the aspect of: G-d, blessed be He, said: do for yourselves six days and do for Me one day. For all the days of the week the majority of the world is occupied with worldly matters [divrei alma] — and work — and labor. And therefore they need to engage in words of Torah on Shabbos at least — when then all the labors are forbidden. And therefore our Sages of blessed memory taught: "zachrehu mei'echad b'Shabbas" — for the holiness of Shabbos is the vitality of all the weekdays. Therefore one must at least remember throughout all the weekdays: that the essential sacred vitality is Shabbos. And through this one draws some sacred vitality from the illumination of the holiness of Shabbos upon all the weekdays as well. For during the weekdays — when one is occupied with labor and the affairs of worldly matters — and is far from the Torah — then one needs to receive vitality only from the free lovingkindness [chesed chinam] — the aspect of the treasury of free gift — mentioned above. Which is the aspect of the free lovingkindness that sustained the world before the giving of the Torah — through the concealed Torah — which is clothed within worldly matters. And this is the aspect of: the path to Eretz Yisrael — as mentioned above. And the essential illumination of this free lovingkindness — which is the root of the aspect of the ten utterances — the aspect of [Psalms 89:3]: "ki amarti olam chesed yibbaneh" — and as brought elsewhere — is on Shabbos. For then is the essential fullness of the entire creation — which was created through the ten utterances — in the aspect of [Genesis 2:2]: "vayechal Elokim b'yom hashevi'i" — and so on. And as our Sages of blessed memory taught. And therefore — then — all the judgments are sweetened — and great lovingkindnesses are drawn — as explained in the holy Zohar. And all of this is because at that time the aspect of the treasury of free gift mentioned above shines. And therefore our Sages of blessed memory taught in truth: even if one worshipped idolatry and so on — he is forgiven. For everything is rectified through the aforementioned treasury of free gift. And therefore on Shabbos — then — the time that is most propitious for attaining the secrets of Torah [sitrei Torah] — as brought. For then — the aspect of the free lovingkindness shines — which is the aspect of the concealed Torah — mentioned above. And therefore the holiness of Shabbos itself is called a gift [matanah] — as our Sages of blessed memory taught: "matanah tovah yesh li b'veis ginzay — v'Shabbas shemah [a good gift I have in My treasury — and Shabbos is its name]." For it is in the aspect of the treasury of free gift — mentioned above. But since from this treasury — only the great Tzadik can receive — the one who is cleaving to the holy Torah with the utmost fullness — and then when he is compelled to set it aside somewhat — he is then a simple person. And since he is cleaving so greatly to the holy Torah — and it is impossible for him to separate from it at all even for a brief moment — therefore he merits to receive vitality in his time of simplicity from the aspect of the concealed Torah within worldly matters — which is the aspect of the ten utterances within which the Ten Commandments are clothed — as mentioned above. And through this he draws vitality to all the simple people — as mentioned above. And therefore these simple people must engage even more in the study of Torah on Shabbos at least — in order to have some connection and closeness to the holy Torah. Since at the time when they are idle from labor and worldly matters — they increase their engagement in the Torah. From this it is revealed and seen: that the fact that they do not engage in Torah during the weekdays — is only because of their being occupied with the affairs of livelihood and the way of the world. And through this they merit — that also during the weekdays they receive vitality through the aforementioned Tzadik — from the aspect of the concealed Torah within the way of the world. And therefore — the Torah scholars and Tzadikim — who are toiling in Torah all the days of the week — therefore they are permitted to set aside somewhat on Shabbos from the study of Torah — and to draw somewhat upon the delight of eating and drinking for the honor of Shabbos — (and as also brought in Shulchan Aruch, Orach Chayyim, Siman 290) — and through this they have some connection to the aspect of the aforementioned simple people — and they draw for them sacred vitality from the aspect of the concealed Torah within worldly matters and the bodily affairs. And as explained within: for this very reason the great Tzadik is compelled to descend and fall sometimes into simplicity — and to be a simple person for some time. For through this he revives all the simple people — and so on. And each person — according to his greater closeness to holiness and to the aforementioned Tzadik — receives a higher vitality from him — as mentioned above.

And therefore a person must receive the face of his teacher on Shabbos — as explained in the holy Zohar. And it is a very great matter to come on Shabbos to a true Tzadik — as explained elsewhere. For through this one merits even more to receive the aspect of the illumination of the sacred vitality — that the Tzadik draws from the aspect of the concealed Torah and the treasury of free gift — that shines and is revealed even more through the holiness of Shabbos — as mentioned above. And therefore our Sages of blessed memory taught: even an am ha'aretz fears to lie on Shabbos. For even though he is far from the Torah — nonetheless — through the holiness of Shabbos — awe is drawn upon him as well — from the aspect of the concealed Torah within the ten utterances. And every utterance has the aspect of awe — the aspect of [Psalms 119:38]: "hakem l'avdecha imrasecha — asher l'yir'asecha" — and as explained within. And this is what our Sages of blessed memory expounded: "Bereishis bara" — and so on — for the sake of awe — which is called "reishis." It follows that the entire ten utterances — through which the creation came about — are only for the sake of awe. And this is what is brought within: how one must strengthen oneself in the service of G-d — and never despair — and to know and believe: that he too receives some sacred vitality from the Torah through the aforementioned Tzadik — and so on. And even a simple person must likewise have the awe of Heaven — and so on — as mentioned above. For this is the aspect of the awe that shines on Shabbos even for the amei ha'aretz [unlearned people] and simple people — as mentioned above. And since this path is the path of the conquest of Eretz Yisrael — therefore our Sages of blessed memory taught: if you guard the Shabbos — you shall enter Eretz Yisrael — as mentioned above. And this is the aspect of [Genesis 49:15]: "vayar menuchah ki tov" — "menuchah" — this is the aspect of the holiness of Shabbos — which is a day of rest and holiness. And this [Genesis 49:15]: "v'es ha'aretz ki na'amah" — for through this one merits the inheritance of Eretz Yisrael. And therefore Eretz Yisrael itself is likewise called "menuchah" — in the aspect of [Psalms 95:11]: "im yavo'un el menuchasi" — and it is written [Deuteronomy 12:9]: "el haMenuchah v'el hanachalah." And this [Genesis 6:8]: "v'Noach matza chen" — Noach is the aspect of Shabbos — rest [nayyicha] — and so on — as brought in the holy Zohar. "matza chen" — for through Shabbos one draws the aspect of the treasury of free gift — regarding which it is stated [Exodus 33:19]: "v'chanosi es asher achon [and I shall grant grace to whom I grant grace]" — as our Sages of blessed memory taught [Midrash Rabbah Parashas Ki Sisa]. And therefore Shabbos is the aspect of repentance — as mentioned above many times. For the essential tikkun of repentance is through the aspect of the aforementioned free lovingkindness. And therefore one must increase charity to the poor on Shabbos — and the charity box is distributed on Erev Shabbos — in order to draw through this the free lovingkindness mentioned above — that shines on Shabbos. And this [Isaiah 58:13]: "im tashiv miShabbos" — and so on — [Isaiah 58:14]: "az tis'anag al Hashem — da Atika Kadisha" — which is the aspect of "rav chesed" — as explained in the holy Zohar — that is, the aspect of the treasury of free gift — mentioned above — which flows from the aspect of "rav chesed" — the aspect of Atik. And [Isaiah 58:14]: "v'hirkavticha al bamosey aretz — da Chakla Tupichin Kadishin" — the aspect of the ascent of Malchus — which revives all the lower levels — which are the aspect of the aforementioned simple people — who are far from the holy Torah. And during the weekday — Malchus is in the aspect of: "ragleha yordos maves [her legs go down to death]" — and the Malchuyyos d'Sitra Achra draw sustenance from her — as it were. But on Shabbos — when the aforementioned free lovingkindness shines — through which all the simple people are revived through the concealed Torah — then Malchus ascends to very great heights — and the Malchuyyos d'Sitra Achra are pushed away and fall. And therefore our Sages of blessed memory expounded: one is saved from the subjugation of kingdoms — as mentioned above. And [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha — da Ze'ir Anpin" — which is the aspect of the Torah — as is well-known. That is — through this one can return and draw everyone close to the holy Torah. And also in its plain sense — that is, one merits the inheritance of Eretz Yisrael — which is the heritage of Yaakov — for through this path one conquers Eretz Yisrael. And this is what our Sages of blessed memory expounded: one merits an inheritance without limits [nachalah b'li metzarim]. That is — through this one can sanctify all the places in the world with the holiness of Eretz Yisrael — as explained within. And this [Isaiah 58:14]: "ki pi Hashem diber" — for everything was created through the ten utterances — within which the Ten Commandments are concealed. And the essential fullness of the ten utterances is through Shabbos — as mentioned above. And likewise — the Ten Commandments — which are the totality of the holy Torah — were given on Shabbos — as mentioned above. And one must yet explain further. Siman 79 — סימן עט (Part Two) haKol Kol Yaakov — Shabbos = repentance = "v'shavta ad Hashem Elokecha" — "Shabbas" = same letters as "boshes" — Likutay Moharan Siman 6 — Siman 58 of LM = teshuvah from love — love = unification of time — Shabbos = foretaste of World to Come = above time — "u'verachto mikol hayamim v'kidashto mikol hazmanim" — through this: merits to hear the sacred voice — juxtaposed after "sham sam lo chok u'mishpat" — "v'im shamo'a tishma l'kol Hashem Elokecha" — the voices in "Mizmor l'David havu" said at entry of Shabbos Shabbos is the aspect of repentance — in the aspect of [Deuteronomy 30:2]: "v'shavta ad Hashem Elokecha [and you shall return unto Hashem your G-d]." And "Shabbas" has the same letters as "boshes" — as explained in Likutay Moharan, Siman 6. And in Siman 58 [of Likutay Moharan] — it is explained that it is the aspect of repentance from love [teshuvah mei'ahavah]. And love [ahavah] is the aspect of the unification of time [ichud haZman] — as explained within. For Shabbos is the foretaste of the World to Come [me'ein Olam haBa] — which is above time. And this is the aspect of [Prayer]: "u'verachto mikol hayamim — v'kidashto mikol hazmanim [and You blessed it above all days — and sanctified it above all times]." And through this — one merits to hear the sacred voice. And this is what is juxtaposed after the verse [Exodus 15:25]: "sham sam lo chok u'mishpat" — (which our Sages of blessed memory taught: from this — that Shabbos was commanded at Marah) — [Exodus 15:26]: "v'im shamo'a tishma l'kol Hashem Elokecha" — and so on. And this is the aspect of the voices in [Psalms 29]: "Mizmor l'David — havu" — and so on — which are said at the entry of Shabbos. ✦ Translator's Summary — Part Two, Simanim 77, 78, 79 Siman 77 — Retzu'ah Hayesah Yotzeis — Shabbos = tefillin = mochin / awe of Shabbos = the strap / eating in holiness on Shabbos sweetens the awe / from the mouth: kumat Adam / Shechinah speaks from his throat / Zohar Pinchas 228a / Zohar Vayikra 16a / Isaiah 58: Shabbos = tefillin = mochin (well-known; many times). On Shabbos: merits awe = "yirey Shabbas." Shabbos = Malchus = source of awe = morah shel Malchus. Drawn upon a person: "mipnei she'eymas Shabbas alav" (Sages). Even an am ha'aretz fears to lie on Shabbos. Therefore those who guard Shabbos called "yirey shmi" = "v'zarachah lachem yirey shmi" (Malachi 3:20; Sages; many times). Aforementioned awe = aspect of the strap (retzu'ah) that passes through the maavarta of the tefillin = the awe that passes through the mochin and the tefillin = "reishis chochmah yiras Hashem" (Psalms 111:10; within). Even during the weekday: through eating in holiness and in awe of Heaven → sweetens the aforementioned awe = aspect of the strap → so that no sorrow should flow from it (within). On holy Shabbos: eating is certainly in holiness by every person = eating of Shabbos is entirely holy → through the eating: awe comes upon the person = "l'eis ha'ochel gashi halum" (Ruth 2:14; within) → through this: merits to be saved from all sorrow (eating of Shabbos = sweetening of the judgments [hamtakas haDinim]; as brought) → moreover: merits that from the mouth the stature of a person [kumat Adam] is made = the mouth [peh] is rectified = "v'daber davar" (Isaiah 58:13; stated regarding Shabbos); the mouth is completed in great light during the eating of Shabbos (within; Likutay Moharan Siman 57 cross-ref.) → merits even greater ascent = aspect of "Shechinah medaberes mitoch gerono" = Ru'ach haKodesh drawn upon each and every person according to his level on holy Shabbos (Zohar). (Very refined and very spiritual matters impossible to explain.) Isaiah 58: "im tashiv miShabbos raglecha / v'karas l'Shabbas oneg (= aspect of Shabbos meals) / az tis'anag = da Atika Kadisha" = root of supreme and most wondrous mochin + root of sweetening of all judgments + "nosnim lo kol mishalos libo" (Sages) = saved from all sorrow; "hirkavticha = da Chakla Tupichin Kadishin" = ascent of Malchus (= the awe); saved from subjugation of kingdoms = aspect of fallen awe (yira'os nefalos) = morah shel Malchus; "nachalas Yaakov = da Ze'ir Anpin" = Adam hayoshev al haKissay (well-known); Yaakov our Patriarch is the Chariot [merkavah] for the aforementioned Adam; his form is engraved upon the Throne (Zohar); "v'ha'achalticha davka" = merits this through holy eating of holiness of Shabbos → mouth made into kumat Adam → then ascends further until reaches Adam hayoshev al haKissay; nachalah b'li metzarim = the aforementioned Adam is in the aspect of nachalah b'li metzarim (writings). "Ki pi Hashem diber" = merits the aspect of "Shechinah medaberes mitoch gerono" = aspect of "ki pi Hashem diber." One must yet explain further — not its place here. Cross-references: Zohar Pinchas folio 228a (regarding Adam hayoshev al haKissay); Zohar Vayikra folio 16a (regarding Yaakov); Mikdash Melech there. Siman 78 — B'Inyan Hanhagos haPeshutos — Shabbos = totality of all the Torah / hidden Torah within the ten utterances / the simple person receives vitality from the hidden Torah through the Tzadik / treasury of free gift / on Shabbos this free gift shines most / even an am ha'aretz fears to lie on Shabbos / "Bereishis bara" for the sake of awe / coming to the Tzadik on Shabbos / "Vihi no'am" / charity on Erev Shabbos / "v'Noach matza chen" / Shabbos = teshuvah / Isaiah 58: Sages: "chad amar lo nitnesah Shabbas ela l'ta'anug / v'chad amar lo nitnesah Shabbas ela l'divrei Torah / v'lo pfligi": the one who said for delight = Torah scholars (Talmidei Chachamim) who toil in Torah all the days of the week → on Shabbos: come and take delight; the one who said for words of Torah = laborers (po'alim) who toil in their work all the days of the week → on Shabbos: come and engage in Torah. Also Sages: "sheshes yamim ta'avod" = a mortal king says to his servants: do for yourselves one day and do for me six days; but G-d, blessed be He, is not so → G-d, blessed be He, said to Israel: My children — do for yourselves six days and do for Me one day (Pesikta d'Aseres haDevuros). According to what is explained within: the matter is well understood. Essential life = the Torah. All who separate from the Torah = as if separate from life. But: impossible to be constantly cleaving to the Torah without interruption → even the master of Torah and the master of attainment → inevitably idle from Torah for some time for the sake of bodily needs → when idle from Torah: in the aspect of ish pashut [simple person]. And also: literally simple people (anashim peshutim) who are nonetheless fit and G-d-fearing → need to receive some vitality from the Torah (= essential life) → in truth they are far from the Torah. But know: vitality of all these simple people = from the aspect of the sustaining of the world before the giving of the Torah (matan Torah) = when the world was sustained only through His lovingkindness = aspect of "otzar matnas chinam" [treasury of free gift]. In truth: the Torah certainly existed then too (= Torah is eternal [nitzchiyis]). But then: the Torah was in concealment and hiddenness = all the Torah encompassed in the Ten Commandments was then concealed within the way of the world (derech eretz) and the settling of the world (yishuv ha'olam) = which was created through the ten utterances. The great Tzadik — when compelled to separate from the Torah for a brief moment (= in the aspect of ish pashut) → receives vitality from the aspect of this otzar matnas chinam. This is the path to Eretz Yisrael = essential conquest of Eretz Yisrael = through "ko'ach ma'asav higid l'amo" (Psalms 111:6) = aspect of ten utterances through which world was created → through this: revives all the aforementioned simple people. The closer a person is to holiness and to the Tzadik → the higher the vitality he receives from him. Holiness of Shabbos = Zohar: "kelala d'chol orayta Neviim u'Chsuvim." All agree: Torah was given on Shabbos = they are one aspect. "Shabbas equivalant to entire Torah" (Sages). Shabbos = aspect of life = "ta'ameha chayyim zachu." "Mechaleleha mos yumas" = like one who denies the entire Torah (Sages). Therefore: "lo nitnesah Shabbas ela l'divrei Torah" = G-d said: do for yourselves six days and do for Me one day = all the days of the week: majority of the world is occupied with worldly matters and work → need to engage in Torah on Shabbos at least (when all labors are forbidden). Therefore: "zachrehu mei'echad b'Shabbas" = holiness of Shabbos = the vitality of all the weekdays → must remember throughout all the weekdays: that the essential sacred vitality is Shabbos → through this: draws some sacred vitality from the illumination of holiness of Shabbos upon all the weekdays. During weekdays: occupied with labor and worldly matters and far from Torah → receives vitality only from chesed chinam = otzar matnas chinam (above) = free lovingkindness that sustained the world before matan Torah through the concealed Torah clothed within worldly matters = path to Eretz Yisrael. Essential illumination of this chesed chinam = root of aspect of ten utterances = "ki amarti olam chesed yibbaneh" (Psalms 89:3; elsewhere) = on Shabbos = then: essential fullness of entire creation created through ten utterances = "vayechal Elokim b'yom hashevi'i" (Sages) → then: all judgments sweetened + great lovingkindnesses drawn (Zohar) = aspect of otzar matnas chinam shines. Therefore: "afilu aved avodah zarah mochalin lo" (Sages) = everything rectified through otzar matnas chinam. Therefore on Shabbos: most propitious time for attaining sitrei Torah (as brought) = chesed chinam shines = concealed Torah shines. Holiness of Shabbos called a "matanah" = "matanah tovah yesh li b'veis ginzay v'Shabbas shemah" (Sages) = aspect of otzar matnas chinam. From this treasury: only the great Tzadik can receive = the one cleaving to the holy Torah with utmost fullness → when compelled to set it aside somewhat: then ish pashut → since cleaving so greatly to Torah and impossible for him to separate from it even for a brief moment → merits to receive vitality in his time of simplicity from aspect of concealed Torah within worldly matters = aspect of ten utterances within which Ten Commandments are clothed (above) → through this: draws vitality to all the simple people. Therefore: these simple people must engage even more in Torah on Shabbos at least → in order to have some connection and closeness to the holy Torah; since at the time when they are idle from labor and worldly matters they increase engagement in Torah → from this it is revealed: that the fact that they do not engage in Torah during the weekdays is only because of their being occupied with livelihood and derech eretz → through this: merit that also during weekdays they receive vitality through the aforementioned Tzadik from the aspect of concealed Torah within derech eretz. Therefore: Torah scholars and Tzadikim who toil in Torah all the days of the week → permitted to set aside somewhat on Shabbos from Torah study + to draw somewhat upon delight of eating and drinking for honor of Shabbos (SA OC Siman 290) → through this: have some connection to the aspect of the aforementioned simple people → draw for them sacred vitality from the aspect of concealed Torah within worldly matters and bodily affairs (within): for this very reason: the great Tzadik is compelled to descend and fall sometimes into simplicity and to be ish pashut for some time → through this: revives all the simple people; each person according to greater closeness to holiness and to the Tzadik: receives higher vitality from him (above). Therefore: commandment to receive face of one's teacher on Shabbos (Zohar). Very great matter to come on Shabbos to a true Tzadik (elsewhere) = through this: merits even more to receive aspect of illumination of sacred vitality that the Tzadik draws from aspect of concealed Torah and otzar matnas chinam that shines and is revealed even more through holiness of Shabbos. Therefore: "afilu am ha'aretz yirey lishaker b'Shabbas" (Sages) = even though far from Torah → through holiness of Shabbos: awe is drawn upon him too from aspect of concealed Torah within the ten utterances; every utterance has the aspect of awe = "hakem l'avdecha imrasecha asher l'yir'asecha" (Psalms 119:38; within). Therefore: Sages expounded "Bereishis bara" = for the sake of awe = which is called "reishis" = entire ten utterances (through which the creation came about) = only for the sake of awe. Also (within): must strengthen oneself in service of G-d + never despair + know and believe that he too receives sacred vitality from Torah through the aforementioned Tzadik; even simple person must have awe of Heaven = awe that shines on Shabbos even for amei ha'aretz and simple people. Since this path = path of conquest of Eretz Yisrael → "im mishmartem es haShabbas nichansu l'Eretz Yisrael" (Sages). "Vayar menuchah ki tov" (Genesis 49:15) = "menuchah" = holiness of Shabbos = day of rest and holiness; "v'es ha'aretz ki na'amah" = through this: merits inheritance of Eretz Yisrael. Therefore Eretz Yisrael itself also called "menuchah" = "im yavo'un el menuchasi" (Psalms 95:11) + "el haMenuchah v'el hanachalah" (Deuteronomy 12:9). "V'Noach matza chen" (Genesis 6:8) = Noach = Shabbos = nayyicha (Zohar). "Matza chen" = through Shabbos: draws otzar matnas chinam = "v'chanosi es asher achon" (Exodus 33:19; Sages; Midrash Rabbah Ki Sisa). Therefore Shabbos = teshuvah (many times) = essential tikkun of teshuvah through aspect of chesed chinam. Must increase charity to poor on Shabbos. Charity box distributed on Erev Shabbos = to draw chesed chinam that shines on Shabbos. Isaiah 58: "az tis'anag = da Atika Kadisha" = "rav chesed" (Zohar) = otzar matnas chinam = flows from "rav chesed" = aspect of Atik; "hirkavticha = da Chakla Tupichin Kadishin" = ascent of Malchus = revives all the lower levels = simple people far from holy Torah; during weekday: Malchus in aspect of "ragleha yordos maves" and Malchuyyos d'Sitra Achra draw sustenance from her; on Shabbos: chesed chinam shines → all simple people revived through concealed Torah → Malchus ascends to very great heights → Malchuyyos d'Sitra Achra pushed away and fall → therefore: "nitstol mi'shibbud malchuyos"; "nachalas Yaakov = da Ze'ir Anpin" = aspect of Torah (well-known) = through this: can return and draw everyone close to holy Torah; also plain sense = inheritance of Eretz Yisrael = heritage of Yaakov = through this path: conquers Eretz Yisrael; nachalah b'li metzarim = through this: can sanctify all the places in the world with holiness of Eretz Yisrael (within). "Ki pi Hashem diber" = everything created through ten utterances within which Ten Commandments are concealed = essential fullness of ten utterances through Shabbos = Ten Commandments (= totality of holy Torah) were given on Shabbos. One must yet explain further. Siman 79 — haKol Kol Yaakov — Shabbos = teshuvah = "v'shavta ad Hashem Elokecha" / "Shabbas" = same letters as "boshes" / LM Siman 6 / Siman 58 of LM = teshuvah from love / love = unification of time / Shabbos = foretaste of World to Come = above time / "u'verachto mikol hayamim v'kidashto mikol hazmanim" / through this: merits to hear the sacred voice / juxtaposed after "sham sam lo chok u'mishpat" / "v'im shamo'a tishma l'kol Hashem Elokecha" / the voices in "Mizmor l'David havu" said at entry of Shabbos: Shabbos = aspect of teshuvah = "v'shavta ad Hashem Elokecha" (Deuteronomy 30:2). "Shabbas" has same letters as "boshes" = Likutay Moharan Siman 6. And in Siman 58 of LM: it is the aspect of teshuvah mei'ahavah [repentance from love]. Ahavah = aspect of ichud haZman [unification of time] (within). For Shabbos = me'ein Olam haBa = which is above time. "U'verachto mikol hayamim v'kidashto mikol hazmanim" (Prayer). Through this: merits to hear the sacred voice. Therefore: juxtaposed after "sham sam lo chok u'mishpat" (Exodus 15:25; Sages: from this — that Shabbos was commanded at Marah): "v'im shamo'a tishma l'kol Hashem Elokecha" (Exodus 15:26). Aspect of the voices in "Mizmor l'David havu" (Psalms 29) said at entry of Shabbos. Simanim 81, 82, 83 continue in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Yikara DiShabsa — Part Two Simanim 81, 82, 83, 87, 88, 91 Yikara DiShabsa · יקרא דשבתא Part Two — Chelek Beis · Simanim 81 · 82 · 83 · 87 · 88 · 91

נ נח נחמ נחמן מאומן ✦ חלק ב · PART TWO ✦ Siman 81 — סימן פא (Part Two) Keshe'Adam Mesamei'ach Atzmo — Dancing on Shabbos — the case of the book and the tefillin — the supporters of the Torah = the thighs of truth — the legs ascend through Shabbos — speech / money / wife / faith — everything called "leg" is elevated through Shabbos It is already explained above many times — in the name of the book Or Yisrael — that there is a basis for dancing [rikudim] for joy on the holy Shabbos. For this is in accordance with: "im tashiv miShabbos raglecha" — for then the legs [raglaim] ascend to holiness — which is the aspect of dancing. And it is explained within — in this teaching — that through dancing with the joy of Torah and commandments [simchas Torah u'mitzvah] — through this all the supporters of the Torah [tomchei orayta] are elevated — who are called: "samchei Kishut" — and so on. And perhaps this is the aspect of what our Sages of blessed memory taught [Tractate Shabbos 116]: one saves the case of the sacred text [tik haSefer] together with the book [Sefer]. And it is brought in Megillas Amukos, Ofan 60: the case of the book [tik haSefer] is the initial letters of: "terin yarchei Kishut [the two thighs of truth]." That is — through the joy of Torah and commandments — which are called "Sefer" — in particular the holiness of Shabbos — which is equivalent to the entire Torah and commandments — as our Sages of blessed memory taught — and is likewise called "Sefer" — for it is the Name of the Holy One, blessed be He — and Shabbos is the Name of G-d — as mentioned above many times. And this likewise: the case of the tefillin together with the tefillin — for the holiness of Shabbos is the aspect of tefillin — as mentioned above many times. And through the holiness of Shabbos — the legs of holiness are also elevated — which are the aspect of: "yarchei Kishut" — that is, the supporters of the Torah [tomchei orayta]. And this: "even though there are coins within it" — that is, even though they are occupied with labor and the business of money and coins [ma'os] all the days of the week — nonetheless — they too have an elevation through the holiness of Shabbos. And also — through the holiness of Shabbos — the speech [dibbur] is rectified and elevated — which is called "regel" — for this is the aspect of [Isaiah 58:13]: "v'daber davar" — stated regarding Shabbos. And also — money [mamon] is elevated — which is called "regel" — for this is the aspect of what our Sages of blessed memory taught: "birchas Hashem hi sa'asir" — and so on — "zeh Shabbas" — and those who are wealthy in other lands — because they honor the Shabbos — as our Sages of blessed memory taught. And this is the aspect of the holiness of the sacred union of Shabbos — for the wife [ishah] is likewise called "regel" — as explained within. And through the holiness of Shabbos — she too is elevated. And through this one merits worthy children — who are likewise called "regel" — in the aspect of [Aramaic]: "bera kara d'avuha [the son is the foot of the father]." And also — the sacred faith is rectified — which is likewise the aspect of "regel." And likewise — all the things that are called "regel" are elevated through the holiness of Shabbos — as understood according to what is explained within. Siman 82 — סימן פב (Part Two) Ki Seitzei — Shabbos = Malchus = speech [Chavah = disorder] — Shabbos = world of thought = Chochmah [Adam = order] — the essential perfection = Chavah/Malchus joined to G-d — zachor/shamor — the Sitra Achra's grip on Malchus during the weekday — on Shabbos: Malchus ascends to its root — no "disorder" — Shabbos = teshuvah — Shem Samech-Gimmel — Shem Kuf-Samech-Aleph — Psalm 92 — Isaiah 58 It is already explained above many times: Shabbos is the aspect of Malchus — and it is the aspect of speech [dibbur] — for this is the aspect of [Isaiah 58:13]: "v'daber davar" — stated regarding Shabbos — as brought in Zohar Bereishis, folio 32. And speech is the aspect of Chavah [Eve] — the aspect of disorder [shelo k'seder] — the aspect of: "Tashra"k" [the reversed alphabet]. And also — Shabbos is the aspect of the world of thought [olam hamachshavah]. And thought is the aspect of: "chashuv mah" — the aspect of wisdom [Chochmah] — "koach mah" — and the gematria of "mah" is Adam. And this is the aspect of order [k'seder] — as explained within. And the essential perfection is that the aspect of Chavah — the aspect of Malchus — should be joined to the aspect of mah — that is, to the Holy One, blessed be He. And then she has completeness. And this is the aspect of: "zachor" and "shamor" of Shabbos. And likewise: "Shabbas d'leila" and "Shabbas d'yoma" — which are the aspects of the Holy One, blessed be He, and His Shechinah — as explained in the Tikunim. And therefore the essential perfection of the entire creation is through Shabbos. For the totality of the creation is the aspect of disorder — the aspect of "Tashra"k" — which is the secret of: "b'Tishrei nivra ha'olam [in Tishri the world was created]." And likewise — the fact that the letters came in the order of "Tashra"k" to create the world — as explained in the holy Zohar and in the Tikunim — and also see in Likutay Halachos. And during the weekday — the Sitra Achra has, as it were, some grip on the aspect of Malchus in the mode of disorder — for then are the days of deed and labor — and a person can, heaven forfend, separate the aspect of Malchus from the Holy One, blessed be He, and take it for himself. For this is the aspect of [Deuteronomy 8:17]: "kochi v'otzem yadi asah li" — and so on. But on Shabbos — Malchus ascends to its root. And then is the essential perfection of the union of the Holy One, blessed be He, and His Shechinah. And then the aspect of the conduct of disorder is nullified relative to the aspect of order. And then — for the person — everything goes in an orderly manner [k'seder]. And this is the aspect of Shabbos — the aspect of: "meishiv milchamos" [quieting the wars] — and so on. For disorder is the aspect of war — as explained within. And this is the aspect of [Isaiah 14:3]: "b'yom hani'ach Hashem l'cha mei'itz'vecha u'meirogzecha" — and so on — and all the judgments are subdued and do not awaken at all. And this is what our Sages of blessed memory taught: they give him all the desires of his heart — for everything goes for the person as he wishes — in an orderly and complete manner. And therefore our Sages of blessed memory taught: it is forbidden to ask for one's needs on the holy Shabbos — so that he should not be reminded of his sorrow. That is — so that at that time he should not be reminded at all of any aspect of disorder. And this is what one prays: "u'virtzoncha hani'ach lanu — shelo sehey tzarah v'yagon" — and so on — "b'yom menuchaseinu." And this is the aspect of [Psalms 92]: "Mizmor Shir l'Yom haShabbas — tov lehodos laHashem" — and so on — [Psalms 92:3]: "lehagid baboker chasdecha" — that is, when things go in an orderly manner — in the aspect of lovingkindnesses [chasadim]. And [Psalms 92:3]: "v'emunascha baleilos" — that is, even in the aspect of the conduct of disorder — which is the aspect of Chavah — the aspect of night. As it is written [Psalms 19:3]: "v'lailah l'lailah yechaveh" — and in its plain sense too: the conduct of disorder is the aspect of the darkness of night. And nonetheless — through the holiness of Shabbos — one merits to strengthen oneself in faith — and to believe: that certainly everything is for the good — which is the aspect of order. And this [Psalms 92:5]: "ki simachtani Hashem b'fa'alecha" — and so on — for the entire creation is from the aspect of disorder. But when Shabbos comes — and it is encompassed in the aspect of order — then the aspect of joy is drawn — and one rejoices over the fact that everything was created. And this [Psalms 92:6]: "mah gadlu ma'asecha Hashem" — the aspect of deed [asiyah] — which is the aspect of Malchus — disorder. [Psalms 92:6]: "me'od amku machshevosecha" — thought is the aspect of wisdom — the aspect of order. And afterward he explains: that even the conduct of the aspect of a righteous person who suffers — a wicked person who prospers [tzaddik v'ra lo — rasha v'tov lo] — which certainly appears to be the aspect of disorder — but in truth this too is correct and upright. For the success of the wicked is only for a brief time — and for their destruction forever. But [Psalms 92:13]: "Tzadik katamar yifrach" — and so on. And this [Psalms 92:16]: "lehagid ki yashar Hashem" — the aspect of order. And also — Shabbos is the aspect of repentance — as mentioned above many times. For the essential path of repentance — (explained within — which flows from the aspect of the Name Samech-Gimmel [63] and the Name Kuf-Samech-Aleph [161]) — shines on the holy Shabbos. And this is the aspect of [Isaiah 58:13]: "v'chibadto mei'asos derachecha" — and as explained in Likutay Moharan, Siman 6. For through the holiness of Shabbos — the light of the divine vitality is revealed and shines — that exists even within the least of Israel. For this is the aspect of [Exodus 35:1]: "Vayakhel Moshe es kol Yisrael." For Moshe was unifying and connecting himself with all of Israel — even with the least of them — which is the aspect of: "kullo Samech-Gimmel yachdav" — as explained within. And therefore he commanded them then regarding Shabbos. And this is the aspect of the illumination of the sacred Name Samech-Gimmel — which is in the world of Beriah — the aspect of Binah — the aspect of Shabbos. And also — then the Name Kuf-Samech-Aleph shines — which is the aspect of [Psalms 139:8]: "im esak shamayim sham Atah [if I ascend to heaven — there You are]."

For then is the essential ascent of the worlds — upward and upward — which is the aspect of: "im esak shamayim" — and so on. And this [Isaiah 58:13]: "im tashiv miShabbos" — and so on — [Isaiah 58:14]: "az tis'anag al Hashem — da Atika Kadisha" — where is the root of the supreme mental faculties — the aspect of thought and wisdom — the root of the aspect of order. And therefore our Sages of blessed memory expounded: they give him all the desires of his heart — that is, everything goes for him in an orderly manner — as mentioned above. And [Isaiah 58:14]: "v'hirkavticha al bamosey aretz — da Chakla Tupichin Kadishin" — that is, the ascent of Malchus — which is the aspect of disorder — to be encompassed within the aspect of order. And therefore our Sages of blessed memory expounded: one is saved from the subjugation of kingdoms — that is, so that the Malchus d'Sitra Achra should have no sustenance and grip on the sacred Malchus — which is the aspect of disorder. (And therefore the destruction and the exile are called by the name: "tzalmavet v'lo sederim [death-shadow and no order]" — as our Sages of blessed memory taught [Tractate Sotah 49] — for their sustenance is from the aspect of disorder — as mentioned above.) And [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha — da Ze'ir Anpin" — which is the aspect of the Name Mah — the aforementioned Adam. And therefore our Sages of blessed memory expounded: one merits an inheritance without limits — for all the limitations — which are from the aspect of disorder — are nullified relative to the aspect of order — as mentioned above. And this [Isaiah 58:14]: "ki pi Hashem diber" — for the speech [dibbur] — which is the aspect of Malchus — the mouth — the aspect of disorder — is unified with the Name Havayah — which is the aspect of order. And this likewise the aspect of: "im tashiv miShabbas" — the aspect of the repentance of Shabbos — as mentioned above. [Isaiah 58:14]: "az tis'anag al Hashem" — that is, one merits to ascend to great sacred ascents — which is the aspect of: "im esak shamayim" — the aspect of the Name Kuf-Samech-Aleph — which is the Name Ehyeh spelled out with Yudim. And the Name Ehyeh shines on Shabbos — as explained in Bris Menuchah, the path of Dales. And [Isaiah 58:14]: "v'hirkavticha al bamosey aretz — da Chakla Tupichin Kadishin" — the aspect of the ascent of Malchus to the mental faculties — which is the aspect of the Name Samech-Gimmel — the aspect of: "kullo Samech-Gimmel yachdav" — that is, the divine vitality that is found even in the least of Israel. Through which one can also unify and connect with him — and draw him close to holiness — and bring him back in repentance. For this is the aspect of the chirik of Samech-Gimmel — the aspect of: "u'v'chirik l'anchata lah l'tata — l'amlecha lah al tata'in — l'kayem u'malchusei b'chol mashlah [and through the chirik to lower it below — to make it reign over those below — to fulfill: and His kingship rules over all]" — as explained within. And [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha — da Ze'ir Anpin" — which is the aspect of the middle bolt [bri'ach hatichon] that passes from one end to the other — for it joins both the aforementioned aspects together — and encompasses them as one. For these two aspects — the aspect of "esak" and "Samech-Gimmel" — mentioned above — are themselves likewise the aspects of order and disorder — mentioned above. For this is the aspect of [Psalms 139:5]: "achor va'kedem tzartani [You formed me from behind and before]." For those who ascend to great heights — they are the aspect of "kedem" — the aspect of face [panim] — the aspect of order. And therefore our Sages of blessed memory expounded in truth: "az tis'anag al Hashem" — they give him all the desires of his heart — which is the aspect of order. And toward the least of Israel — whom one must revive and draw close — through the aspect of the chirik of Samech-Gimmel — the aspect of: "u'malchusei b'chol mashlah" — mentioned above — they are in the aspect of "achor" — the aspect of disorder. For they have turned backward from their holiness — and the Sitra Achra has a very strong grip on them. For this is the aspect of what our Sages of blessed memory expounded: "v'hirkavticha" — and so on — one is saved from the subjugation of kingdoms — as mentioned above. And "nachalas Yaakov" — which joins both the aforementioned aspects together. That is — he unifies and connects the aspect of disorder with the aspect of order — the aspect of [Psalms 139:5]: "achor va'kedem tzartani — v'tashet alai kapecha" — do not read "kapecha" [Your hand] but rather "kafecha" [Your palm] — for Yud equals the gematria of "kaf" — as explained within. That is — the aspect of disorder — the aspect of "achor" — is encompassed within the aspect of "kedem" — the aspect of order. And then from this is made the aspect of "kaf" — that is, from this is made the aspect of a vessel [kli] and a constriction — to receive the light of the aspect of order — the aspect of "kedem" — so that the abundance of light should not damage him, heaven forfend. For this is the aspect of [Exodus 33:22–23]: "v'sachosi chapi alecha" — and so on — "v'ra'ita es achorai" — and so on — and as understood within. And also see what is explained above — on the teaching "Kra es Yehoshua" — in Siman 6 of Likutay Moharan. Siman 83 — סימן פג (Part Two) Al Yedei Tikkun haBris — Shabbos = tikkun of the covenant = bris olam — prayer is rectified — the first sprouting of the horn of Mashiach — the hidden of Shabbos = Eliyahu / Mashiach ben David — Mashiach is encompassed in the Patriarchs — the speech of prayer = fire + water + wind = Shabbos: Shin-Beis — the man of freedom — tachlis haDe'ah — al yetzei ish mimekomo — garments of Shabbos — exaltation of one's mazal — the yetzer tov is strengthened — sadness nullified — mockery nullified — sacred love and awe — darkness covering the eyes is removed — redemption awakened — leaven and chametz of the heart nullified — emunas Chachamim — flames of love — boshes — the Shechinah covers with her wings — forgiveness of all sins Shabbos is the aspect of the rectification of the covenant [tikkun habris] — the aspect of: "bris olam" — and so on — as mentioned above many times. And through this — prayer is rectified. For this is the aspect of: "tov lehodos laHashem" — and so on. And then — the first sprouting of the horn of Mashiach [tzemichas keren Mashiach] — in the aspect of: "ilmalai shamru Yisrael shtay Shabbasos miy'yad nig'alu [had Israel guarded two Shabbosim — they would have been redeemed immediately]." And the hidden [nig'lam] of Shabbos is numerically equal to Eliyahu — Mashiach ben David — as mentioned above in Siman 32. (See Midrash Rabbah Beshalach, Parashah 25.) And Mashiach in totality is encompassed in the Patriarchs [Avos] — that is, the speech [dibbur] with which one prays encompasses fire and water and wind — for this is the aspect of Shabbos: "Shin-Beis" — Shin represents the Patriarchs — Beis is the aspect of prayer. And as also explained within. And then one becomes a free man [ben chorin] — the aspect of the freedom of Shabbos — which is forbidden in labor — as explained within. And the holiness of Shabbos — this is the aspect of the ultimate of knowledge [tachlis haDe'ah]. For the aspect of: the ultimate of knowledge — is: that we do not know. And this ultimate is the essential place — that is, the aspect of: the place of the world [mekomo shel Olam]. For this is the aspect of [Exodus 16:29]: "al yetzei ish mimekomo b'yom hashevi'i" — as explained within. And then one sheds the garment of the leper [guf haMetzora] — and dresses in a holy body from the Garden of Eden — for this is the aspect of the Shabbos garments [bigdei Shabbas] — as explained within. And then one's mazal is elevated — and one merits wealth — and so on. And this is the aspect of [Proverbs 10:22]: "birchas Hashem hi sa'asir" — and so on — which our Sages of blessed memory taught regarding Shabbos. And then the good inclination [yetzer tov] is strengthened — as mentioned above many times in the name of the holy Zohar. And sadness is nullified — in the aspect of [Isaiah 14:3]: "b'yom hani'ach Hashem l'cha mei'itz'vecha [on the day Hashem gives you rest from your sorrow]." And mockery is also nullified — the aspect of: the laughter of the fool [sechok haKesil]. For then Da'as is magnified — and foolishness [kesilut] is subdued. And one merits the aspect of: "lev chacham limino [the heart of the wise man to his right]" — as explained in the Tikunim. And through this all the fallen loves and awe are nullified. And one merits sacred loves and awe — for this is the aspect of the love and awe that one merits on Shabbos — as mentioned above many times. And also — through this — the darkness that covers the eyes is removed. And then the eyes see wonders — the aspect of [Psalms 119:18]: "gal einai v'abitah nifla'os miTorasecha" — for this is the aspect of the holiness of Shabbos — "tlas guvnin d'eina u'vat ein" — and then is the essential time for attaining Torah and innovating wonders. And through this — all the prayers and requests are elevated — and the redemption is awakened. And the leaven and chametz [se'or v'chametz] in a person's heart — which entice a person to have thoughts against the Torah scholars of the generation — and so on — are nullified. For Shabbos is the aspect of the nullification of the leaven and the chametz — the aspect of [Exodus 12:15]: "tashbisu se'or" — and then one merits to the faith in the Sages [emunas Chachamim] in fullness — as mentioned above many times. And then the heart can be set ablaze in the study of Torah — with the flames of love [shalhavim d'rachimusa] that are awakened on Shabbos — as explained in the Tikunim. And this is the aspect of [Song of Songs 8:6]: "reshafeha reshpei eish shalheves Yah — mayim rabbim lo yuchlu l'chabes es ha'ahavah" — and so on — which is stated regarding the matter of Shabbos — as explained in the writings. And then shame [boshes] is drawn upon each and every person of Israel — for "Shabbas" has the same letters as "boshes" — as brought. And shame is the aspect of the shedding of blood [shefichas damim]. And the Shechinah covers with her wings over the blood of Israel — through this love. And through this — all the sins are covered — in the aspect of [Proverbs 10:12]: "v'al kol pesha'im techaseh ahavah [and over all sins — love covers]." And this is what our Sages of blessed memory taught: all who guard the Shabbos — he is forgiven for all his sins. Siman 87 — סימן פז (Part Two) Da sheKavannos Elul — On Shabbos: the holy path of the kavannos of Elul shines even more — "v'chibadto mei'asos derachecha" — tikkun habris — finding one's match — "v'karas l'Shabbas" — "retzei b'menuchaseinu" On Shabbos — the holy path of the kavannos [sacred meditations] of Elul shines even more. For this is the aspect of [Isaiah 58:13]: "v'chibadto mei'asos derachecha" — stated regarding Shabbos. And as explained above regarding the teaching "Kra es Yehoshua" — in Siman 6 of Likutay Moharan. And regarding the teaching "Ki Seitzei" — in Siman 82 of this pamphlet [Likutay Tinyana]. And this path is the aspect of the rectification of the covenant [tikkun habris] — and is propitious for finding one's match [zivug] — and that she should have a will toward him — and so on — as explained within. And this is the aspect of the holiness of Shabbos itself — the aspect of: "Keneses Yisrael yehei ben zugecha [the Congregation of Israel shall be your partner]." And regarding this one prays: "retzei na b'menuchaseinu" — and so on — and [Prayer]: "v'hanchileynu b'ahavah u'v'ratzon Shabbas Kodshecha [and grant us as an inheritance — with love and with will — Your holy Shabbos]." And therefore the essential time of the sacred union is on Shabbos. Siman 88 — סימן פח (Part Two) Shelo Le'echol Pri shelo Nisbashel — The time of lost objects is during the weekday — at the entry of Shabbos: many lost things are found and return to their resting place — the ascent of the sacred sparks — the shofar blowings on Erev Shabbos — announcing a lost object on Shabbos is permitted The essential time of lost objects [aveidos] is during the weekday — for this is the aspect of: "keivan sheShabbas — vav — avdah nefesh [since Shabbos ended — woe — the soul is lost]." And when the holiness of Shabbos arrives — then many lost things are found — and they return and ascend to their resting place. For this is the aspect of the ascent of the sacred sparks [nitzotzos haKodesh] that ascend through the holiness of Shabbos. And this is the aspect of the shofar blowings that they would blow on Erev Shabbos — the aspect of [Isaiah 27:13]: "v'hayah b'yom hahu yitaka b'shofar gadol — u'va'u ha'ovdim" — and so on. And this is what is brought [Shulchan Aruch Orach Chayyim Siman 306]: it is permitted to announce a lost object on Shabbos. Siman 91 — סימן צא (Part Two) Vayedabber Elokim — Through Shabbos: complete repentance and atonement — the judgments are sweetened — the union of the Holy One, blessed be He, and His Shechinah — Shabbos = teshuvah (many times) — "ilu shamru Yisrael shtay Shabbasos" — "Vayakhel Moshe" — gathering of students to the teacher — the Torah scholars increase in eating and the laborers in Torah — Isaiah 58 Through the holiness of Shabbos — one merits complete repentance and the atonement of sin. And the judgments are sweetened and nullified entirely — and the union of the Holy One, blessed be He, and His Shechinah is made. For the holy Shabbos is the aspect of repentance — as mentioned above many times.

And our Sages of blessed memory taught: one who guards the Shabbos — he is forgiven all his sins. And it is explained in the holy Zohar: for then the judgments are subdued — and do not awaken at all. And then is the essential fullness of the union of the Holy One, blessed be He, and His Shechinah. For this is the aspect of [Isaiah 56:4]: "u'vacharti ba'asher chafatzti — da zivuga d'Matronita [and I have chosen what I desire — this is the union of the Matronita]." For Shabbos is the aspect of the supernal wisdom [chochmah ila'ah] and the lower wisdom [chochmah tata'ah] — which is the secret of the two Shabbosim — as mentioned above many times. And therefore then is the essential time of the gathering of students to the teacher. For this is the aspect of: "Vayakhel Moshe" — and our Sages of blessed memory taught: they need to make congregations on every Shabbos and expound words of Torah to them. And the wisdom of the teacher is the aspect of the supernal wisdom. And what the students receive from him is the aspect of the lower wisdom. And during the weekday — then it is in the aspect of [Proverbs 5:5]: "ragleha yordos maves" — and then the Sitra Achra has sustenance from the aspect of the lower wisdom — as it were. But on Shabbos — then the legs ascend — in the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha." And then one can bind all the wisdoms of the world to the Almighty — and to the Torah — which is the aspect of the supernal wisdom. And through this — the intellect of the multitude [seichel haHamon] is also bound — from wherever they are — to the Almighty and to the holy Torah. And through this they come to complete repentance. And this is the aspect of what the Torah scholars are permitted to draw somewhat more upon the delights of the body also for the honor of Shabbos — and to diminish somewhat in their studies. And the laborers — and so on — need to increase on Shabbos in the engagement with the Torah. For through the fact that the Torah scholars and the Tzadikim increase somewhat in the delight of Shabbos — in bodily pleasures. And in truth — even their bodily pleasures have wondrous wisdom and great holiness clothed within them. And through this — the intellect of the multitude is bound to the holy Torah. And therefore they engage in Torah much on the holy Shabbos at least. And this is already explained above regarding this matter — many times. ✦ Translator's Summary — Part Two, Simanim 81, 82, 83, 87, 88, 91 Siman 81 — Keshe'Adam Mesamei'ach Atzmo — Dancing on Shabbos / supporters of the Torah = thighs of truth / everything called "leg" is elevated through Shabbos: Explained above many times in name of book Or Yisrael: basis for dancing (rikudim) for joy on holy Shabbos = "im tashiv miShabbos raglecha" = then the legs (raglaim) ascend to holiness = aspect of dancing. Within (in this teaching): through dancing with the joy of Torah and commandments (simchas Torah u'mitzvah) → all the "tomchei orayta" (supporters of the Torah) are elevated = called "samchei Kishut." Perhaps this is the aspect of: Sages (Tractate Shabbos 116): one saves "tik haSefer" (case of sacred text) together with the Sefer (book). Megillas Amukos Ofan 60: "tik haSefer" = roshei teivos = "terin yarchei Kishut" [the two thighs of truth] = through joy of Torah and commandments (called "Sefer") — in particular holiness of Shabbos (= equivalent to entire Torah and commandments; Sages; also called "Sefer" = it is the Name of G-d = "Shabbas shema d'KBH"; many times). Also: "the case of the tefillin together with the tefillin" = holiness of Shabbos = aspect of tefillin (many times). Through holiness of Shabbos: legs of holiness also elevated = "yarchei Kishut" = tomchei orayta. "Even though there are coins within it" = even though occupied with labor and business of money (ma'os) all the days of the week → they too have elevation through holiness of Shabbos. Through holiness of Shabbos: speech (dibbur) is rectified and elevated = called "regel" = "v'daber davar" (Isaiah 58:13; stated regarding Shabbos). Also: money (mamon) elevated = called "regel" = "birchas Hashem hi sa'asir / zeh Shabbas" (Sages) + wealthy in other lands because they honor Shabbos (Sages). Holiness of sacred union of Shabbos = wife (ishah) also called "regel" (within) → elevated through Shabbos → through this: merits worthy children = also called "regel" = "bera kara d'avuha" (Aramaic). Sacred faith also rectified = also aspect of "regel." All the things called "regel" are elevated through holiness of Shabbos (as understood according to within). Siman 82 — Ki Seitzei — Shabbos = Malchus = speech (Chavah = disorder) / Shabbos = world of thought = Chochmah (Adam = order) / essential perfection = Chavah/Malchus joined to G-d / the Sitra Achra's grip on Malchus during weekday / on Shabbos Malchus ascends / no disorder / Shabbos = teshuvah / Shem Samech-Gimmel / Shem Kuf-Samech-Aleph / Psalm 92 / Isaiah 58: Shabbos = Malchus = aspect of speech (dibbur) = "v'daber davar" (stated regarding Shabbos; Zohar Bereishis folio 32). Speech = aspect of Chavah = aspect of disorder (shelo k'seder) = aspect of "Tashra"k" [reversed alphabet]. Also: Shabbos = world of thought (olam hamachshavah) = thought = aspect of "chashuv mah" = Chochmah = "koach mah" = gematria of "mah" = Adam = aspect of order (k'seder) (within). Essential perfection = Chavah/Malchus should be joined to the aspect of "mah" (= G-d, blessed be He) → then she has completeness. Aspect of "zachor" and "shamor" of Shabbos. Also: "Shabbas d'leila" and "Shabbas d'yoma" = aspects of G-d and His Shechinah (Tikunim). Therefore: essential perfection of entire creation is through Shabbos. Totality of the creation = aspect of disorder = aspect of "Tashra"k" = secret of "b'Tishrei nivra ha'olam." Letters came in order of "Tashra"k" to create the world (Zohar; Tikunim; also see Likutay Halachos). During weekday: Sitra Achra has, as it were, some grip on Malchus in mode of disorder = days of deed and labor → a person can separate the aspect of Malchus from G-d and take it for himself = "kochi v'otzem yadi asah li" (Deuteronomy 8:17). But on Shabbos: Malchus ascends to its root → essential perfection of the union of G-d and His Shechinah → aspect of disorder is nullified relative to aspect of order → for the person: everything goes in orderly manner. Shabbos = aspect of "meishev milchamos" = disorder is the aspect of war (within). "B'yom hani'ach Hashem l'cha mei'itz'vecha u'meirogzecha" (Isaiah 14:3) + all judgments subdued and do not awaken at all. Sages: "nosnim lo kol mishalos libo" = everything goes for the person as he wishes = orderly and complete. Therefore: forbidden to ask for one's needs on holy Shabbos so that he should not be reminded of his sorrow = should not be reminded at all of any aspect of disorder. Prays: "u'virtzoncha hani'ach lanu shelo sehey tzarah v'yagon / b'yom menuchaseinu." Psalm 92: "lehagid baboker chasdecha" = when things go in orderly manner = aspect of chasadim; "v'emunascha baleilos" = even in conduct of disorder = aspect of Chavah = aspect of night = "v'lailah l'lailah yechaveh" (Psalms 19:3); plain sense: conduct of disorder = aspect of darkness of night; nonetheless: through holiness of Shabbos: strengthened in faith = believe that certainly everything is for the good = aspect of order; "ki simachtani Hashem b'fa'alecha" = entire creation from aspect of disorder; but when Shabbos comes and it is encompassed in aspect of order → then: joy is drawn = one rejoices over the fact that everything was created; "mah gadlu ma'asecha Hashem" = aspect of asiyah (deed) = Malchus = disorder; "me'od amku machshevosecha" = thought = Chochmah = aspect of order; even "tzaddik v'ra lo rasha v'tov lo" = appears to be disorder but in truth is correct and upright = success of wicked only for a brief time = for their destruction; "Tzadik katamar yifrach"; "lehagid ki yashar Hashem" = aspect of order. Shabbos = teshuvah (many times). Essential path of teshuvah (within; flows from Shem Samech-Gimmel [63] and Shem Kuf-Samech-Aleph [161]) shines on holy Shabbos = "v'chibadto mei'asos derachecha" (Isaiah 58:13; Likutay Moharan Siman 6 cross-ref.). Through holiness of Shabbos: light of divine vitality revealed = that exists even within the least of Israel = "Vayakhel Moshe es kol Yisrael." Moshe was unifying and connecting himself with all of Israel including the least of them = "kullo Samech-Gimmel yachdav" (within). Therefore he commanded them then regarding Shabbos = aspect of illumination of sacred Shem Samech-Gimmel = which is in Beriah = aspect of Binah = aspect of Shabbos. Also: Shem Kuf-Samech-Aleph shines = "im esak shamayim sham Atah" (Psalms 139:8) = then: essential ascent of the worlds upward and upward. Isaiah 58: "az tis'anag = da Atika Kadisha" = root of supreme mochin = thought and Chochmah = root of aspect of order + "nosnim lo kol mishalos libo" = everything goes for him in orderly manner; "hirkavticha = da Chakla Tupichin Kadishin" = ascent of Malchus (= disorder) to be encompassed within aspect of order; saved from subjugation of kingdoms = so that Malchus d'Sitra Achra should have no sustenance and grip on sacred Malchus = (therefore destruction and exile called "tzalmavet v'lo sederim" [Tractate Sotah 49] = sustained from aspect of disorder); "nachalas Yaakov = da Ze'ir Anpin" = aspect of Shem Mah = Adam (above); nachalah b'li metzarim = all limitations (from aspect of disorder) nullified relative to aspect of order; "ki pi Hashem diber" = speech (Malchus = mouth = disorder) unified with the Name Havayah (= aspect of order) = also aspect of teshuvah of Shabbos. "Az tis'anag" = merits to ascend to great sacred ascents = "im esak shamayim" = Shem Kuf-Samech-Aleph = Shem Ehyeh spelled out with Yudim; Shem Ehyeh shines on Shabbos (Bris Menuchah, path of Dales). "Hirkavticha = da Chakla Tupichin Kadishin" = ascent of Malchus to the mochin = Shem Samech-Gimmel = "kullo Samech-Gimmel yachdav" = divine vitality that exists even in the least of Israel → through which: can unify and connect with him + draw him close to holiness + bring him back in teshuvah = aspect of chirik of Samech-Gimmel = "u'v'chirik l'anchata lah l'tata l'amlecha lah al tata'in l'kayem u'malchusei b'chol mashlah" (within). "Nachalas Yaakov = da Ze'ir Anpin" = aspect of bri'ach hatichon = passes from one end to the other = joins both aforementioned aspects together. These two aspects (esak and Samech-Gimmel) = themselves also aspects of order and disorder = "achor va'kedem tzartani" (Psalms 139:5) = those who ascend to great heights = aspect of "kedem" = face = order. Sages: "az tis'anag" = nosnim lo kol mishalos libo = aspect of order. Toward the least of Israel = whom must revive and draw close = chirik of Samech-Gimmel = "u'malchusei b'chol mashlah" = aspect of "achor" = disorder = turned backward from their holiness = Sitra Achra has very strong grip = "hirkavticha / nitstol mi'shibbud malchuyos." "Nachalas Yaakov" = joins both aspects together = unifies and connects disorder with order = "achor va'kedem tzartani v'tashet alai kapecha" = don't read "kapecha" [Your hand] but "kafecha" [Your palm] = Yud = gematria of "kaf" (within) = disorder (= "achor") is encompassed within order (= "kedem") → makes the aspect of "kaf" = vessel and constriction → receives the light of order without the abundance of light damaging him = "v'sachosi chapi alecha / v'ra'ita es achorai" (Exodus 33:22–23; within). Also see: "Kra es Yehoshua" = LM Siman 6 cross-ref. Siman 83 — Al Yedei Tikkun haBris — Shabbos = tikkun habris = bris olam / prayer rectified / first sprouting of horn of Mashiach / hidden of Shabbos = Eliyahu / Mashiach ben David / Mashiach encompassed in Avos / speech of prayer = fire + water + wind = Shin-Beis / ben chorin / tachlis haDe'ah / al yetzei ish mimekomo / garments of Shabbos / mazal elevated / yetzer tov strengthened / sadness nullified / mockery nullified / sacred love and awe / darkness covering the eyes is removed / redemption awakened / leaven and chametz of the heart nullified / emunas Chachamim / flames of love / boshes / Shechinah covers with her wings / forgiveness of all sins: Shabbos = tikkun habris = "bris olam" (many times). Through this: prayer is rectified = "tov lehodos laHashem." Then: first sprouting of horn of Mashiach = "ilmalai shamru Yisrael shtay Shabbasos miy'yad nig'alu." Hidden (nig'lam) of Shabbos = numerically equal to Eliyahu Mashiach ben David (Siman 32 cross-ref.; Midrash Rabbah Beshalach Parashah 25). Mashiach in totality is encompassed in the Avos = speech with which one prays encompasses fire + water + wind = aspect of Shabbos: "Shin-Beis" = Shin represents the Avos; Beis = aspect of prayer (also explained within). Then: becomes "ben chorin" = freedom of Shabbos = forbidden in labor (within). Holiness of Shabbos = aspect of "tachlis haDe'ah" = "tachlis haDe'ah asher lo neda" [the ultimate of knowledge is that we do not know]. This ultimate is the essential place = "mekomo shel Olam" = "al yetzei ish mimekomo b'yom hashevi'i" (Exodus 16:29; within). Then: sheds garment of the leper (guf haMetzora) + dresses in holy body from Garden of Eden = garments of Shabbos (bigdei Shabbas) (within). Then: mazal is elevated + merits wealth = "birchas Hashem hi sa'asir" (Proverbs 10:22; Sages: regarding Shabbos). Then: yetzer tov strengthened (many times in name of Zohar). Sadness nullified = "b'yom hani'ach Hashem l'cha mei'itz'vecha" (Isaiah 14:3). Mockery nullified = "sechok haKesil" = then Da'as is magnified + kesilut subdued + "lev chacham limino" (Tikunim). Through this: all fallen loves and awe nullified → merits sacred loves and awe = the love and awe one merits on Shabbos (many times). Also: darkness covering the eyes is removed → eyes see wonders = "gal einai v'abitah nifla'os miTorasecha" (Psalms 119:18) = holiness of Shabbos = "tlas guvnin d'eina u'vat ein" = essential time for attaining Torah and innovating wonders. Through this: all prayers and requests elevated + redemption awakened. Leaven and chametz (se'or v'chametz) in person's heart — which entice a person to have thoughts against the Torah scholars of the generation — nullified = Shabbos = aspect of nullification of leaven and chametz = "tashbisu se'or" (Exodus 12:15) → then: merits emunas Chachamim in fullness (many times). Then: heart can be set ablaze in study of Torah = flames of love (shalhavim d'rachimusa) awakened on Shabbos (Tikunim). "Reshafeha reshpei eish shalheves Yah mayim rabbim lo yuchlu l'chabes es ha'ahavah" (Song of Songs 8:6) = stated regarding Shabbos (writings). Then: shame (boshes) drawn upon each and every person of Israel = "Shabbas" = same letters as "boshes" (as brought). Shame = aspect of shefichas damim [shedding of blood]. Shechinah covers with her wings over the blood of Israel through this love → all sins are covered = "v'al kol pesha'im techaseh ahavah" (Proverbs 10:12). Therefore: "kol hamishmor es haShabbas mochlin lo al kol avonosav" (Sages). Siman 87 — Da sheKavannos Elul — Kavannos of Elul / tikkun habris / finding one's match / "retzei b'menuchaseinu": On Shabbos: holy path of the kavannos of Elul shines even more = "v'chibadto mei'asos derachecha" (Isaiah 58:13; stated regarding Shabbos). Explained above: "Kra es Yehoshua" = LM Siman 6; "Ki Seitzei" = this pamphlet Siman 82. This path = aspect of tikkun habris + propitious for finding one's match (zivug) + that she should have a will toward him (within). Aspect of holiness of Shabbos itself = "Keneses Yisrael yehei ben zugecha." Regarding this one prays: "retzei na b'menuchaseinu" + "v'hanchileynu b'ahavah u'v'ratzon Shabbas Kodshecha" (Prayer). Therefore: essential time of sacred union (zivug d'Kedushah) is on Shabbos. Siman 88 — Shelo Le'echol Pri shelo Nisbashel — Time of lost objects / entry of Shabbos: lost things return / ascent of sacred sparks / shofar blowings on Erev Shabbos / announcing a lost object on Shabbos: Essential time of lost objects (aveidos) = during the weekday = "keivan sheShabbas vav avdah nefesh." When holiness of Shabbos arrives → many lost things are found and return and ascend to their resting place = aspect of ascent of sacred sparks (nitzotzos haKodesh) that ascend through holiness of Shabbos. Aspect of shofar blowings on Erev Shabbos = "v'hayah b'yom hahu yitaka b'shofar gadol u'va'u ha'ovdim" (Isaiah 27:13). SA OC Siman 306: permitted to announce a lost object on Shabbos. Siman 91 — Vayedabber Elokim — Complete repentance and atonement / judgments sweetened / union of G-d and His Shechinah / Shabbos = teshuvah / chochmah ila'ah / chochmah tata'ah / two Shabbosim / gathering of students to teacher / Torah scholars increase in eating and laborers in Torah / Isaiah 58: Through holiness of Shabbos: complete repentance and atonement of sin. Judgments sweetened and nullified entirely. Union of G-d and His Shechinah made. Shabbos = aspect of teshuvah (many times). Sages: "hamishmor es haShabbas mochlin lo al kol avonosav." Zohar: "dinin iskafyan v'la misaarin klal" [judgments are subdued and do not awaken at all]. Then: essential fullness of union of G-d and His Shechinah = "u'vacharti ba'asher chafatzti da zivuga d'Matronita." Shabbos = chochmah ila'ah and chochmah tata'ah = secret of the two Shabbosim (many times). Therefore: essential time of gathering of students to the teacher. "Vayakhel Moshe" + Sages: need to make congregations on every Shabbos and expound Torah to them. Wisdom of the teacher = aspect of chochmah ila'ah; what students receive from him = aspect of chochmah tata'ah. During weekday: "ragleha yordos maves" (Proverbs 5:5) → Sitra Achra has sustenance from chochmah tata'ah. On Shabbos: legs ascend = "im tashiv miShabbos raglecha" → can bind all wisdoms of the world to G-d and to the Torah (= chochmah ila'ah) → seichel haHamon [intellect of the multitude] also bound from wherever they are to G-d and to holy Torah → come to complete teshuvah. Torah scholars are permitted to increase in delight of Shabbos in bodily pleasures somewhat + diminish somewhat in their studies. Laborers need to increase in Torah on Shabbos. For: through Torah scholars increasing in oneg Shabbas in bodily pleasures → (in truth: even their bodily pleasures have wondrous wisdom and great holiness clothed within them) → through this: seichel haHamon is bound to holy Torah → therefore they engage in Torah much on holy Shabbos at least. Already explained above many times. Siman 104 continues in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Yikara DiShabsa — Part Two Siman 104 Yikara DiShabsa · יקרא דשבתא Part Two — Chelek Beis · Siman 104 נ נח נחמ נחמן מאומן

✦ חלק ב · PART TWO ✦ Siman 104 — סימן קד (Part Two) Shabbos as the comprehensive context of Sippur Ma'asiyos — the Bat Melech and the holiness of Shabbos — the Ba'al Tefillah and the tikkun of all the factions — Shivos ha'Kabtzonim and the sacred life — the Shabbos as the totality of all the stories and all the teachings It is explained within that one must be careful to sing the Shabbos songs [zemiros Shabbas] — and the songs of the going out of Shabbos — and so on. Story One — Ma'aseh 1 — Regarding the Lost Princess and her Finding It is explained in the introduction to the Sippur Ma'asiyos [the book of stories]: how it was implied from the words of our Rebbe, of blessed memory — that the teaching "Pasach Rabbi Shimon" — Siman Samech [60] in Likutay Moharan — is an explanation and interpretation of the matter of this story. And it is already clarified in this pamphlet: how the entire matter of the teaching of "Pasach Rabbi Shimon" — mentioned above — is encompassed in the matter of the holiness of the holy Shabbos. See there. And it is well-known that the holiness of Shabbos is the aspect of the princess [Bat Melech] — for this is the secret of: "Shin Beis." And it is explained in the holy Zohar and in the writings of the holy Ari z"l — from the secret of the six days — which correspond to the Vav [six] ends — the aspect of the six sons. And Shabbos is the aspect of the princess and she is called "tov [good]" — as it is written [Psalms 92:2]: "Mizmor Shir l'Yom haShabbas — tov" — and so on. And as explained in the holy Zohar, Parashas Noach, folio 60 [Samech]. And she was given to the good ones — who are Israel — in the aspect of: "Keneses Yisrael yehei ben zugecha." And in our many sins — the holiness of Shabbos became somewhat concealed — in the aspect of [Lamentations 2:6]: "shachach Hashem b'Tziyon mo'ed v'Shabbas" — and as it is written [Hosea 2:13]: "v'hishbati kol masosah — chagah — chadshah — v'Shabtah." Until — many times — the nations have decreed upon Israel to desecrate the Shabbos, heaven forfend. And Israel sacrificed their souls over this. And likewise in every generation and generation — there are Tzadikim and fit people — who have genuine self-sacrifice [mesirat nefesh] over the matter of the holiness of Shabbos. And likewise — all of Israel in general — each and every one yearns and longs to receive some illumination of holiness from the pleasantness of the holiness of Shabbos — and they long for this with the annihilation of the soul [b'chalos hanefesh] — and they search for her in the hidden places. Until they sometimes merit some flash of her holiness. And then she herself makes it known to them — and gives them counsel — how to search and seek after her — and to find her — and to reveal somewhat of her holiness. And the essential way is through holy longings and yearnings and yearning of holiness — for this is the aspect of: "zachrehu mei'echad b'Shabbas" — for one must remember the holiness of Shabbos throughout all the weekdays — and to long and yearn and aspire after her holiness — and to prepare oneself in every way possible to receive her holiness. And also — one must diminish in the bodily matters — in particular in the desires of eating and drinking during all the weekdays. For this likewise is a great preparation to receive the holiness of Shabbos — which is the aspect of the world of souls — as brought in the holy Zohar: Shabbos is a day of souls and not a day of bodies. For this is the aspect of what is explained in Shulchan Aruch, Orach Chayyim, Siman 249: the way of people of good deeds is to fast on every Erev Shabbos. Even though the holiness of Shabbos is so lofty — that then a great holiness is drawn even upon the bodily pleasures — for the eating of Shabbos is entirely holy — and so on — and as mentioned above many times. And likewise — the sleep of Shabbos — as much as one needs — is very holy — as explained in the holy books. But during the weekday — one must diminish in this as much as possible. For then is the essential rule and dominion of the Sitra Achra — whose essential grip is in the corporeal and the material. And this is the aspect of the thoughts of repentance that come to a person on the holy Shabbos — all of this is from the aforementioned aspect. For then — each person according to his level — merits to find the princess — and she herself awakens him and strengthens him — to strive to seek and search after her — until he merits to find her — and to draw and reveal her holiness — through the aforementioned sacred stratagems. But nonetheless — sometimes specifically — when a person draws near to the holiness — then the adversary [ba'al davar] intensifies upon him even more — and casts him down, heaven forfend — in the manner of two people fighting one another — when one of them sees that his fellow is close to defeating him — he too is then aroused — and strengthens himself and intensifies very much — to cast down his fellow, heaven forfend. And as explained elsewhere. Until there are those — who after great effort and much striving in the service of G-d — the adversary then intensifies upon the serving person, heaven forfend — until he casts him into the aspect of sleep and the small-minded faculties [mochin d'katnus] — so much so — that all his service and his Torah and so on — are all in the aspect of sleep and smallness — and he cannot elevate himself upward — because he does not have sacred vitality as fitting in fullness. And there are those who fall so much — that they are in the aspect of the sleep of seventy years — that is, they cannot be awakened to them in any aspect of holiness — from any of the seventy faces of the Torah. Only through the story-tales of ancient years [sipur d'shanin kadmoniyos] — which are from the aspect of Atik — as explained in the teaching: "Pasach Rabbi Shimon" — mentioned above. And both — the awakening through the seventy faces of the Torah — which are the aspect of seventy years — and the awakening through the aspect of ancient years — are all encompassed in the holiness of Shabbos — as explained below in this pamphlet — regarding the teaching "Pasach Rabbi Shimon" — mentioned above. And therefore — if a person will be strong in his resolve — and will not allow himself to be cast down — and to weaken his resolve — and to despair entirely, heaven forfend — in any way whatsoever. But rather — nonetheless — he will yearn and long and pine and seek and search and strive after all the matters of holiness — in every way possible to him — and with all his ability. And he will connect himself to the true Tzadikim — who are the essential ones who strive in every generation and generation regarding this matter — to seek and to ask and to expound after the holiness of the princess — and to take her out from the place of her exile and the concealment of her holiness — and to return her in peace to the house of her father. And he will be careful in the guarding of the holy Shabbos — and to honor it — and to delight in it — in every way possible to him — for then is the essential time of the ascent of the Malchus — the aspect of the princess — one will merit to reach the ultimate fullness in particular and in general. And as our Sages of blessed memory taught: had Israel guarded two Shabbosim — they would have been redeemed immediately. And in Midrash Rabbah Beshalach, Parashah 25 — it is explained: had Israel guarded one Shabbos properly — Mashiach ben David would immediately come. Story Two — Ma'aseh 2 — The Story of the King and the Emperor We have not heard of this story any allusion. But it is understood by itself: that it speaks of the secret of the sacred connection and unity between Israel and their Father in Heaven. Which is the aspect of the unity of the Holy One, blessed be He, and His Shechinah. And how many causes and obstacles passed over this. And nonetheless — the counsel of Hashem shall stand forever — until the aforementioned sacred unity is completed in fullness. And all of this is encompassed in the holiness of Shabbos — which is the essential bond between Israel and their Father in Heaven. As it is written [Exodus 31:13]: "ki os hu beini u'veineichem l'doroseihem lada'as ki Ani Hashem mekadshechem" — and it is stated [Exodus 31:16]: "la'asos es haShabbas l'dorosam — bris olam." And our Sages of blessed memory taught: the Congregation of Israel shall be your partner. And the essential future redemption that will come speedily in our days — when then the aforementioned unity will be completed in fullness — all depends upon the holiness of Shabbos — as our Sages of blessed memory taught — and as mentioned above many times. Story Three — Ma'aseh 3 — The Story of the Lame One Even though we know nothing — to what extent and to where the secret of these holy stories reaches — for they are very high — and very elevated — and very exalted — and most wondrous — far beyond our understanding — nonetheless — it is understood by itself: that all these matters touch and are truly encompassed in the matter of the holiness of Shabbos. For on the holy Shabbos — then is the essential union between the sun and the moon at their root — as explained in the holy Zohar regarding this in many places. (For this is the aspect of what the sun and the moon gather there together — as explained within.) And likewise — the holiness of Shabbos is the aspect of the tree [ilan] that has many branches and fruits and leaves. And every branch and fruit and leaf has a special virtue. For this is propitious for children — and this for livelihood — and this for healing — and so on. For this is the aspect of [Psalms 1:3]: "v'hayah k'eitz shatul al palggei mayim — asher piryo yitein b'ito — v'alehu lo yibol — v'chol asher ya'aseh yatzliach" — and this tree is the aspect of Shabbos — as explained in Tikkun 6, folio 21. And likewise our Sages of blessed memory expounded in the Talmud [Psalms 1:3]: "asher piryo yitein b'ito" — regarding the union from Shabbos to Shabbos. And the holy Shabbos encompasses all the precious virtues — and all the good influences — sons — life — and livelihood. And all the healings in the world — in the aspect of: "Shabbas hu miliz'ok — v'refu'ah kerovah lavo" — and so on — and as mentioned above many times. And this is the aspect of [Malachi 3:20]: "v'zarachah lachem yirey shmi — (ilu shomrey Shabbas) — shemesh Tzedakah u'marpe" — and so on. (And one must yet explain further regarding this: what the sun complains before the moon — that when it comes — there is no name for it — for a candle at noon of what use is it? — and so on — but this is not the place.) And also — on the holy Shabbos — then is the essential subjugation of the demons and the husks — as explained in the holy Zohar. And then they have no sustenance from the legs of holiness — for this is the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha" — and as mentioned above many times in the name of the writings of the holy Ari z"l. And then the holy path [derech kadosh] shines even more — which is the aspect of: the path of the righteous [derech tzaddikim]. And all the corrupted paths are nullified — which are the aspect of: the path of the wicked [derech resha'im] — the aspect of the path of the heretics [apikorsim]. For Shabbos is the foundation of the sacred faith — the aspect of the nullification of heresy.

And also — the path of the mad ones [meshuga'im] is nullified — for Shabbos is the aspect of settled understanding [de'ah meyusheves] — for then the Da'as shines in fullness — as mentioned above many times. And also — through Shabbos — one is saved from the subjugation of kingdoms. And through this — the Tzadikim are saved from the suffering of the ministers and the violent ones — and they dwell in their place in tranquility — and are not displaced. And this is the aspect of [Isaiah 58:13]: "v'chibadto mei'asos derachecha" — stated regarding the holiness of Shabbos. And also — this dust and powder that is scattered beneath the legs of the Tzadikim who are displaced — so that they should have strength in their legs — all of this flows from the holiness of Shabbos — for then is the essential tikkun and strengthening of the sacred legs — as mentioned above. And this is the aspect of the healing that the lame one had for his legs — through the aforementioned father. And also — on the holy Shabbos — then is the essential time for the watering of the holy tree. For if that tree had been watered properly — then nothing of the demons and husks would have remained — as explained within. And perhaps this is likewise the secret of the matter: what the sage commanded before his death — his sons and family — that they should strive to water trees — as explained at the beginning of the telling of this story. And the essential tikkun of this is drawn on Shabbos — for this is the secret of the delight of Shabbos [oneg Shabbas] — which is the initial letters of [Eden — Nahar — Gan]: the aspect of [Genesis 2:10]: "v'nahar yotzei me'Eden l'hashkos es haGan" — as explained in the holy Zohar. And therefore in truth our Sages of blessed memory taught: had Israel guarded one Shabbos properly — Mashiach ben David would immediately come — as mentioned above. Story Eleven — Ma'aseh 11 — The Story of the Prince and the Maid's Son Who Were Exchanged The essential root of the grip of the substitutions and the exchanges and the transformations is from the aspect of the six weekdays. For then is the dominion of Metatron — who is the aspect of a servant — as is well-known. And it is stated regarding him [Exodus 23:21]: "al tamor bo" — and our Sages of blessed memory expounded: "al temirani vo [do not exchange Me for him]." And in the chain of descent — the aspect of the transformations descends further and further — until they exchange the son of the slave and the maidservant literally for the son of the king. For this is the aspect of [Proverbs 30:21–23]: "tachas eved ki yimloch — v'shifchah ki sirash gevirtah" — and so on. And the essential root of the intensification of the aspect of the transformations is in the thought. For the son of the slave imagines in his thought that he is truly the son of the king. And moreover — his thought became so confused and so inverted — until — from the fear of the slander of the world — who said that he is the son of the slave — and certainly he himself would also sometimes be in doubt: perhaps the truth is so. And specifically through this he intensified himself — to think thoughts and to cause many evils to the slave — who in truth is his very own father. And moreover — he caused the true prince to be completely banished from his land. And likewise — the prince himself — even though everywhere he was — and even after he was banished — nonetheless — he is truly the prince. Only — upon him too — the exchanges and the transformations intensified in his thought — so that it seemed to him that he is the son of the slave. And moreover — through the fact that he knew: that the world says of him that he is the son of the king — and specifically through this he was banished from his land for nothing. Through this it angered him even more — until he took himself to drinking and intoxication — and went after the stubbornness of his heart. For this is the essential intensification of the evil transformations, heaven forfend. And all these aspects pass over all of Israel — in general and in particular — with each and every one — in every generation and generation — as is understood by itself. And as is explained extensively in Likutay Halachos. And therefore — the essential tikkun for this is through the holiness of Shabbos. Which is the aspect of the world of thought — and great mental faculties shine in it. And it is the aspect of son [ben] — as explained elsewhere. And then the Sitra Achra and the palaces of the transformations are subdued greatly — as explained in the holy Zohar. And then — the aspect of tranquility and holiness and settled understanding [yishuv haDa'as] is drawn upon each person according to his level. Until even the son of the maidservant himself contemplates within himself — that it was not good that he banished the prince for nothing. And all the more so — for the true prince — certainly thoughts of repentance and settled understanding come to him. And he contemplates within himself: on the contrary — if so — that the Almighty is able to do such a thing — and so on — is it possible — what I am doing? And is it fitting for me to conduct myself so — even if I were truly the son of the slave? And all the more so — since the world says of me that I am the son of the king — and I have royal customs — and in the end I am going after the stubbornness of my heart — and doing such deeds. And then he repents very much over his deeds. And then — even though afterward he returns again to his deeds, heaven forfend — in the aspect of what our Sages of blessed memory taught: "keivan sheShabbas vav — avdah nefesh" — nonetheless — the residual impression [reshimu] of the aforementioned thoughts of repentance rises in his heart every time thereafter as well — and reminds him — and arouses him. Until through this he merits to come to complete repentance — until he merits to reach the fullness of his true tikkun — as explained within. And also — one must know: that before one comes to the fullness of one's tikkun — many causes and very many difficult things must pass over one. For this is the aspect of: "mi shedarach b'Erev Shabbas yochal b'Shabbas" — for this is the causes that passed over the true prince — until he reached the fullness of his tikkun and his good ultimate purpose. And then he saw with his own eyes: that all these causes and difficult things were the cause of his true and eternal success — as all of this is explained within. And also — the entire matter explained within: that the night said to the day — why — when you come — there is no name for me — for a candle at noon of what use is it? — and so on. And regarding the matter of the renewal of the moon [chidushei deSihra] — when then the living creatures bearing the Throne make a melody — in the aspect of [Psalms 96:1]: "Shiru laHashem Shir Chadash" — for this is the song that the cows of Bashan sang when they bore the Ark toward Beit Shemesh. And regarding the matter of the Garden of Eden — from which Adam the first man was expelled — and Shabbos shielded over him. And Shabbos is the aspect of: the king who is the one upon whom peace depends [Melech shehaShalum shelo] — and so on. And regarding the matter of the throne — and the table — the bed — and the menorah — which are the tikkunim of the Shechinah — and so on. All of this is encompassed in the holiness of Shabbos — as explained in Zohar Terumah, folio 138 — and in other places. And also — as explained within — regarding the wondrous garden — that when one wishes to enter it — then immediately they begin to pursue the person who wishes to enter — until they drive him out from the garden. And the tikkun is: that one should stand near the image of a person who stands there near the garden — and above him there is a sign [tablet] — and written upon it: that this person was a king in whose days there was peace. And the prince mentioned above commanded: to stand this aforementioned person within the garden. And then — all of them entered the garden — and went out from it in peace — without harm. And it is explained afterward in the allusions: that this garden is the aspect of the Garden of Eden — from which Adam the first man was expelled. And Shabbos — which is the aspect of the king in whose days there is peace — shielded over him — as mentioned above. And also — it is explained there: regarding the throne that the king made — and so on. And before the throne stands a bed — and near the bed stands a table — and upon the table stands a menorah — and so on. And the aforementioned prince completed the matter of the tikkun of the throne and the bed and the table and the menorah — and moved their place somewhat — and so on. And arranged everything in the proper order — and so on. And then they gave him the kingship — and so on. And this is the aspect of: "tzeluta d'me'alei Shabbata — deha ityachdas kursaya yikira kadisha" — and so on — "v'itaknath l'mishreh alah malka kadisha ila'ah" — and so on. And this is the aspect of: "u'vayom hashevi'i nistalah v'yashav al kisse chevodo" — for Shabbos is the aspect of the world of the Throne [olam haKissay] — as is well-known. And this is why one must then have one's lamp lit — and one's table set — and one's bed spread — in the aspect of the lamp and the table and the bed — mentioned above — that stand before the throne. And then on the holy Shabbos — the kingship ascends in fullness — and all the sides of the other side [sitrin achranin] — that intensify through the aspect of the palaces of the transformations — mentioned above — are pushed away and fall. And this is what is elaborated upon in [Psalms 92]: "Mizmor Shir l'Yom haShabbas" — regarding the success of the wicked — which is only for a brief moment — and for their destruction forever — but [Psalms 92:13]: "Tzadik katamar yifrach" — and so on. And likewise in [Psalms 93]: "Hashem Malach" — and the sixth [Psalms 93:4]: "miKolos mayim rabbim adirim" — and so on — "adir bamarom Hashem — edosecha ne'emnu me'od" — and so on. For the counsel of Hashem shall stand forever — and You are on high forever, Hashem. For in the end — the substitutions and transformations will be nullified — and the world will stand upon its tikkun and its proper place in fullness — and the first dominion will return to the daughter of Jerusalem — and a redeemer will come to Zion. And this is what our Sages of blessed memory taught: had Israel guarded two Shabbosim — they would immediately be redeemed. For the essential aforementioned tikkunim flow through the holiness of Shabbos. And this is what is written [Jeremiah 17:24–25]: "v'hayah im shamo'a tishme'u eilai" — and so on — "v'ladesh es yom haShabbas" — and so on — "u'va'u b'sha'arey ha'ir hazos — melachim v'sarim yoshvim el kisse David" — and so on. For the kingship and the dominion will return to the true prince — as mentioned above. Story Twelve — Ma'aseh 12 — The Story of the Ba'al Tefillah [the Master of Prayer] Shabbos is the aspect of the ultimate purpose [tachlis] — the aspect of: the ultimate purpose of the act of heaven and earth. And it is the foretaste of the World to Come — which is the aspect of the world of tikkun [olam haTikkun]. And therefore — the essential fullness of the tikkun of all the factions [katvos] explained within — all through the holy Shabbos. For it is already explained in Likutay Halachos and in our words in the pamphlet Zimras ha'Aretz: that every opinion and view of every faction had some grip and root also in holiness. And therefore — the holiness of Shabbos encompasses all the tikkunim of all the aforementioned factions. The faction that chose for themselves: that the essential ultimate purpose is honor — and they were afterward rectified through the old king himself — who was found sitting in a field — crowned with a crown of kingship. This is encompassed in the holiness of Shabbos — for the holiness of Shabbos is the aspect of humility and lowliness [anavah v'shefilus] — the aspect of [Exodus 16:29]: "shevu ish tachtav" — stated regarding Shabbos — and as explained elsewhere. The opposite of the error of the aforementioned faction — who pursued honor. Rather — on the contrary — one must diminish in one's own honor — and increase in the honor of G-d. For this is the aspect of what is explained in Shulchan Aruch, Orach Chayyim, Siman 250: that the great sages of Israel would personally toil — to prepare something for the sake of Shabbos — in order to honor it. And from them — every person shall learn. And he should not say — I will not diminish my honor. For this itself is his honor — that he honors the Shabbos. See there. For certainly — sacred honor has a great root in the supreme holiness — for everything the Holy One, blessed be He, created — He created only for His honor. And one must be very careful in the honor of one's father and mother and teacher and elder and Torah scholar — and so on. But all of it only for the sake of the honor of Heaven. For this is the aspect of [Isaiah 58:13]: "v'liKdosh Hashem mechubbad v'chibadto" — and so on — stated regarding Shabbos. And this is the aspect of: "me'angeha l'olam kavod yinchalu" — the aspect of [I Samuel 2:30]: "ki mechabbedai achabbed." And this is the aspect of the sanctification of Kaser — which is said on Shabbos — in the aspect of the king who was crowned with the crown of kingship. And also — on the holy Shabbos — one ascends to the Kaser [Crown] — as is well-known. The faction that said the essential ultimate purpose is murder — this flows in its root from the fact that even in holiness there are the four judicial death penalties [arba misos beis din] — and it is a commandment to fulfill [Deuteronomy 13:6]: "u'vi'arta hara mikirbecha." And the tikkun for this is likewise through the holiness of Shabbos — which is called "Shabbas Malketa." For this is the aspect of what the aforementioned faction was rectified — through the queen who was found sitting in a sea of blood — and so on — as explained within. For also in the holiness of Shabbos this aspect is found — in the aspect of [Exodus 31:14]: "mechaleleha mos yumas" — and it is stated [Exodus 31:14–15]: "kol ha'oseh vah melachah yumas." And nonetheless — our Sages of blessed memory taught [Tractate Sanhedrin 35]: murder does not override Shabbos — that is, they do not execute the four judicial death penalties on Shabbos. For on Shabbos: "kol shultenei rogzin u'marei d'dina kulhu arkin" — and so on — "v'chol dinin iskafyan v'la misaarin klal" — and so on. And our Sages of blessed memory learned from several verses: that the preservation of life [pikuach nefesh] overrides Shabbos. And the essential life and length of days flows from the holiness of Shabbos — in the aspect of: "ta'ameha chayyim zachu."

The faction that said: one is fit to rule — one who has an abundance of many foods — and is sustained only on refined foods — and so on. The essential tikkun of this is likewise through the holiness of Shabbos — for then there is an abundance of many foods — the aspect of the doubled bounty — for this is the aspect of the double bread [lechem mishneh] of Shabbos — which is the aspect of the showbread [lechem haPanim] — as explained in the holy Zohar, Vayechi, folio 246 [Reish Mem Vav]. For this is the essential aspect of refined foods [mazon dak]. And it is explained in the holy Zohar and in the writings of the holy Ari z"l: for the eating of Shabbos is entirely holy — and the outer forces have no grip in it at all — rather — it is entirely absorbed into the limbs. And it is already explained above: for the eating of Shabbos is the aspect of the manna. And as is also explained in Sefer haKaneh: that one must place the bread between two covers — as a remembrance of the manna — and as also explained in Shulchan Aruch, Orach Chayyim. And the eating of the manna is certainly a very refined and very spiritual food. The faction that said: one of beautiful countenance [yefas to'ar] is fit to rule — since through this the settlement of the world is increased — and so on. The essential tikkun of this through the holiness of Shabbos — which is the aspect of the tikkun of the covenant — and the nullification of this desire — in the aspect of [Proverbs 6:25]: "al tachmod yafyah bilvavecha" — and so on — the aspect of [Proverbs 31:30]: "sheiker haChein v'hevel haYofi — ishah yiras Hashem hi tishalel." For this is the aspect of the holiness of Shabbos — which is the aspect of: "ishah" — as our Sages of blessed memory taught: the Congregation of Israel shall be your partner. And it is the aspect of: "ishah yiras Hashem" — the aspect of: "yirey Shabbas." And through sacred awe — this desire is nullified — as explained in the first Likutim, Siman 60. And therefore — the essential time of the holiness of the sacred union is on the holy Shabbos. For then — the union is in great holiness — and through this one merits to beget holy and righteous children and Torah scholars. Which is the essential settlement of the world in truth — for Torah scholars are the builders of the world — as our Sages of blessed memory taught: do not read "banecha [your children]" but rather "bonecha [your builders]." The faction that said the essential ultimate purpose is speech — and so on. The essential tikkun of this through the holiness of Shabbos. For then — all the languages of the nations are subdued and fall — and the aspect of the sanctity of speech of the holy tongue [lashon haKodesh] is drawn. For this is the aspect of [Isaiah 58:13]: "v'daber davar" — stated regarding Shabbos — as understood in Likutay Moharan, Siman 19 in the teaching "Tefilah l'Chavakuk" — and in Likutay Tinyana, Siman 2 in the teaching "Yemei Chanukah" — and as explicitly explained in the holy Zohar [Bereishis folio 32]: "Shabbas ikri dibbur — u'began da — dibbur d'chol — asur b'Shabbas" — and so on. The faction that said the essential ultimate purpose is joy — and so on. The essential tikkun of this through the holiness of Shabbos. For then is the essential time of sacred joy — and great joy and delight is drawn in all the worlds — as explained in the holy Zohar. And as mentioned above many times: how one must receive the Shabbos with great joy. And this is the aspect of: "yismechu b'malchusecha shomrei Shabbas v'korei oneg" — and so on. And the sacred joy is encompassed and bound with sacred love — in the aspect of [Psalms 5:12]: "v'ya'altzu v'cha ohavei Shimecha" — for this is the aspect of what the aforementioned faction was afterward rectified — through the fact that the faithful friend of the king — who was found sitting within a sea of wine — and so on — ruled over them — as explained within. And this is the aspect of the light — the love — and the will of holiness — that shines on the holy Shabbos. The aspect of: "v'Shabbas Kodshecha b'ahavah u'v'ratzon hinchaltanu" — and it is called: "menuchas ahavah v'nedavah." And this is the aspect of the Kiddush over wine — the aspect of [Song of Songs 1:4]: "nazkira dodecha miyayin — meisharim ahevucha." The faction that said the essential ultimate purpose is wisdom — and so on. The essential tikkun of this through the holiness of Shabbos — for then shines the light of the sacred wisdom [chochmah d'Kedushah]. For this is the secret of [Exodus 31:14]: "v'shamartem es haShabbas ki Kodesh hu" — "Kodesh hu" is the aspect of wisdom [Chochmah] — as is well-known. And then all the outer wisdoms fall and are nullified — for this is the aspect of what is explained in Shulchan Aruch, Orach Chayyim: it is forbidden to read on Shabbos from books of the study of the outer wisdoms — and as mentioned above many times. The faction that said the essential ultimate purpose is to look after the growth of the limbs through eating and drinking — and they were afterward rectified through the warrior of the king — and so on. The essential tikkun of this through the holiness of Shabbos. For then — eating is in great holiness — and it is a commandment to eat three meals on Shabbos — as it is written [Exodus 16:25]: "ichluhu hayom" — and so on — and as our Sages of blessed memory taught. And through the sacred eating of Shabbos — the limbs and the bones are nourished [mitdashnin] with great holiness — in the aspect of [Isaiah 58:11]: "v'atzmosecha yechalitz" — which is juxtaposed to the matter of: "im tashiv miShabbos" — and so on — and as our Sages of blessed memory taught. And then one merits great sacred might [gevurah d'Kedushah]. For this is the aspect of [Psalms 19:6]: "v'hu k'chasan yotzei meichupato — yasis k'gibbor lartzo" — and so on — which was expounded in the holy Zohar, Terumah, folio 137 — regarding the matter of the holiness of the holy Shabbos. The faction that said the essential ultimate purpose is wealth — and they were afterward rectified through the one who was appointed over the treasuries of the king — and so on. The essential tikkun of this through the holy Shabbos — which is the essential aspect of: the one appointed over the treasuries. For all the good influences flow only from the holiness of Shabbos — as understood in the holy Zohar. And then the aspect of sacred wealth is drawn — and the sadness and grief and sighing of the desire for money is nullified. For this is the aspect of [Proverbs 10:22]: "birchas Hashem hi sa'asir — v'lo yosif etzev imah" — which our Sages of blessed memory taught regarding the holiness of Shabbos. And likewise our Sages of blessed memory taught: the wealthy in other lands — because they honor the Shabbos. And Shabbos is the aspect of the flash of the light of Mashiach — for then the desire for money will be nullified — as it is written [Isaiah 2:20]: "b'yom hahu yashlich ha'adam es elilei kaspo v'es elilei zahavo." And this is the aspect of what on Shabbos it is forbidden to handle money at all — and even if one forgot one's purse upon oneself — one unties one's belt and it falls — and so on — and as explained in Shulchan Aruch, Orach Chayyim, Siman 266. And also — the Shabbos foods have likewise the virtue of those sacred foods explained within — through whose good fragrance one merits to feel the great stench of the desire for money. And afterward — when they ate from them — they loathed their money greatly and threw away from them their silver and their gold — and so on — as explained within. And since the Shabbos foods have this virtue as well — therefore it is impossible that for the sake of the Shabbos foods one should need to depend on creatures — and should fall in one's resolve and be ashamed through this before the wealthy person. For this is entirely the opposite of the virtue of the sanctity of the Shabbos foods — as mentioned above. And therefore our Sages of blessed memory taught: make your Shabbos like a weekday — and do not become dependent on creatures. For all who are dependent on creatures — their face changes color — like a raven [Krum] — and so on. That is — from shame and weakness of resolve that he has before the wealthy person who gives to him. And through this — the desire for money can take hold of him, heaven forfend — since he has such submission and shame before the wealthy person. But the Shabbos foods are the aspect of those sacred foods mentioned above — when one eats from them — one loathes money to the utmost loathing — and the wealthy people are ashamed of their money. And the poor people are also very ashamed — for until now they had been small in their own eyes — and fallen in their resolve before the wealthy people — because they have no money — and so on — as explained within. And since the Shabbos foods have this virtue as well — therefore it is impossible that because of the Shabbos foods one should become dependent on creatures — and fall in one's resolve — and be ashamed through this before the wealthy person. For this is entirely the opposite of the virtue of the sanctity of the Shabbos foods — as mentioned above. And the essential tikkun of all the aforementioned factions was through the fit Ba'al Tefillah [Master of Prayer] — who ruled over the faction that said: the essential ultimate purpose is only to engage in prayers and songs and praises and confessions — and so on — before the Almighty — and to be lowly of spirit and humble — and so on. And likewise — all that they merited to find and to gather — the entire holy gathering of the king and his people — all was through the merit of the fit Ba'al Tefillah — and through the merit of his holy prayers — and as explained within. For all the tikkunim of all the aforementioned — are all encompassed in the fullness of the sanctity of prayer — as explained in the pamphlet Zimras ha'Aretz. And the essential fullness of the tikkun of prayer — for there is a fullness beyond fullness — also in the matter of the service of prayer itself — as is well-known — and as explained elsewhere. And therefore — the essential fullness of prayer is through the holiness of Shabbos. For then prayer is completed to the ultimate fullness. For this is the aspect of [Psalms 92:2]: "Mizmor Shir l'Yom haShabbas — tov lehodos laHashem — v'lezamre lishimcha elyon" — and so on. And our Sages of blessed memory expounded: "lehodos laHashem" — from the language of repentance and verbal confession [teshuvah v'viduy devarim] — which was likewise the matter of the Ba'al Tefillah and his people — mentioned above. And see in the holy Zohar and in the Tikunim — regarding the great fullness of the sanctity of the prayers of the holy Shabbos — and as mentioned above many times. Story Thirteen — Ma'aseh 13 — The Story of the Seven Beggars [Shivos haKabtzonim] Shabbos is the aspect of the sacred old age [ziknah d'Kedushah] — the aspect of length of days [arichas yamim]. For then one ascends to the sacred beard [dikna kadisha] — as explained in the writings of the holy Ari z"l. And this is what our Sages of blessed memory taught: all who make Kiddush over wine on the nights of Shabbos — merit length of days. For Shabbos is the aspect of the sacred memory [zikaron d'Kedushah] of the old man who is blind — who is in the aspect of entirely above time. For this is the aspect of: "u'verachto mikol hayamim — v'kidashto mikol hazmanim." And this is the aspect of [Exodus 20:8]: "zachor es yom haShabbas" — and so on — the aspect of the aforementioned supreme memory. For on Shabbos — the illumination of the light of Ein Sof is renewed in the worlds — as explained in Siddur Kol Yaakov. And one who merits to truly connect oneself to the holiness of Shabbos in fullness — can through this merit to be encompassed and to cleave to the light of Ein Sof — as it were — in the aspect of entirely above the creation — even above — as it were — the aspect of nefesh — ru'ach — neshamah — which is the aspect of nothing [ayin] — as explained within.

And also — through the holiness of the holy Shabbos — one merits good life that has no lack in it. For Shabbos is the aspect of the fullness of all the creation — as our Sages of blessed memory taught. And it is stated regarding it: "ta'ameha chayyim zachu" — and it is called "tov" — as explained in the holy Zohar. And also — Shabbos is the aspect of the Garden of Eden [Gan Eden]. For this is the aspect of [Isaiah 58:10–11]: "v'chagan zeru'eha tatzmiyach" — brought in the Tikunim regarding the holy Shabbos. And also — it is the aspect of the Tzadik who is the foundation of the world [Tzadik Yesod Olam] — who is the aspect of the Gardener [gannan d'gintah] — and as explained in Zohar Terumah, folio 166b. And this is the aspect of the delight of Shabbos [oneg Shabbas] — which is the initial letters of Eden — Nahar — Gan — as brought in the Tikunim. For this is the aspect of: "v'nahar yotzei me'Eden l'hashkos es haGan." And in this garden there grow wondrous fruits that have all the tastes and fragrances and appearances in the world. And from them — one lives good life — as explained within. And this is the aspect of the sanctity of the Shabbos foods — that have an excellent taste — as our Sages of blessed memory taught: blessed with delicacies — and so on. And they have a good fragrance — in the aspect of what our Sages of blessed memory taught: the food of Shabbos — its fragrance wafts — and so on. And also — the appearance of a person shines even more then — as our Sages of blessed memory taught: blessed with the light of a person's face. And also — the eyes of a person shine even more then — for this is the aspect of Shabbos: "tlas guvnin d'eina u'vat ein." And this is the aspect of [Exodus 16:29]: "re'u ki Hashem nasan lachem haShabbas" — and as one can observe concretely in every person — that the Shabbos day differs in its light for the good more than all other days. For this is the aspect of: blessed with light — which our Sages of blessed memory taught regarding the very first Shabbos. And a residual impression [reshimu] of this remains for all generations. And this is the aspect of [Malachi 3:20]: "v'zarachah lachem yirey shmi — (ilu shomrey Shabbas) — shemesh Tzedakah" — and so on — and as our Sages of blessed memory taught. And this is the aspect of what one must have on Shabbos: one's table set — which corresponds to the aspect of taste. And one's lamp lit — which corresponds to the aspect of appearance. And one's bed spread — which corresponds to the aspect of fragrance — as our Sages of blessed memory taught: regarding the bed of Elisha — that a good fragrance wafted from it — because his bed was very whole and holy. For the holiness of Shabbos is the exact opposite of the qualities that ruin taste and fragrance and appearance. For Shabbos is the aspect of the fullness of the speech of the holy tongue — for this is the aspect of [Isaiah 58:13]: "v'daber davar" — as mentioned above many times in the name of the holy Zohar. And the speech of the holy tongue is the exact opposite of vulgar language [nibbul peh], heaven have mercy. For on this account it is called the holy tongue — on account of the fact that there is in it no name at all for the reproductive organ — as brought in the name of the early authorities. And this is the aspect of the holy tongue: for everywhere that you find the boundary of sexual immorality — you find holiness. And also — Shabbos is the aspect of true judgment [mishpat emes] — in the aspect of [Ezekiel 20:19–20]: "v'es mishpatai shmoru" — and so on — "v'es Shabsosai kadshu" — and so on. And it is the aspect of truth — as mentioned above many times. And it is the aspect of the light of the eyes — as mentioned above. For this is the opposite of the acceptance of bribes and the distortion of justice in falsehood — regarding which it is stated [Exodus 23:8]: "ki hashochad ye'aver" — and so on. And also — Shabbos is the aspect of the holiness of the guarding of the covenant — and the nullification of the desire for sexual immorality — as mentioned above many times. And through all of this — taste and appearance and fragrance are rectified — and they return and find the aspect of the true Tzadik — who is the aspect of the Gardener — who watches over the tikkun of the garden. And through this one merits to live good life — for this is the aspect of: "kulam yisb'u v'yis'angu mituvecha" — and so on — and likewise: "v'sova'nu mituvecha" — which is said in the prayer of the holy Shabbos. And also — the holy Shabbos is the aspect of the speech that has completeness in it — for this is the aspect of [Isaiah 58:13]: "v'daber davar" — and as mentioned above many times in the name of the holy Zohar. And this is the aspect of [Psalms 92:2]: "Mizmor Shir l'Yom haShabbas — tov lehodos laHashem" — and so on. For the essential perfection is in these words — which are praises of the Almighty — and as explained within. And when the holiness of Shabbos arrives — then many songs and riddles and praises and melodies are awakened to the Almighty — as understood in the holy Zohar. And this is likewise the aspect of what Israel increases on Shabbos with songs and melodies and praises to the Almighty. And this is likewise the aspect of [Psalms 92:2]: "Mizmor Shir l'Yom haShabbas — tov lehodos laHashem — v'lezamre lishimcha elyon." And this [Psalms 92:3]: "lehagid bavoker chasdecha — v'emunascha baleilos" — and its Targum: "v'kushtach b'leilin" — for this is the aspect of the lovingkindnesses of truth — through which are the essential becoming of the time of all the days — from which come all the riddles and songs — that contain all the wisdoms. And this is "lehagid — davka" — the declaring [haggadah] is a word of wisdom [milah d'chochmata] — as explained in the holy Zohar. And the most excellent of the days is the holy Shabbos — in the aspect of: "u'verachto mikol hayamim — v'kidashto mikol hazmanim." And it is stated [Psalms 139:16]: "yamim yotzaru — v'lo echad bahem" — and our Sages of blessed memory expounded: this is the day of Shabbos. And it itself is the aspect of the light of truth — as mentioned above many times. And great lovingkindnesses are drawn in it. And the holiness of Shabbos itself was given to Israel through the aspect of a lovingkindness of truth [chesed shel emes] — in the aspect of: "matanah tovah yesh li b'veis ginzay — v'Shabbas shemah — va'ani mevakesh l'tena lah l'Yisrael" — and so on. And it is the sacred point of all the days — as brought in the holy Zohar. And therefore — wondrous songs and praises are awakened in it — that are above the aspect of all songs. For this is the aspect of the Song of Songs — which is for the King upon whom peace depends [Melech shehaShalum shelo] — for this is the aspect of the holy Shabbos — as is well-known. And this song is certainly encompassed from all the wisdoms. For the entire creation in all the days was through wisdom — as it is written [Psalms 104:24]: "kulam b'chochmah asisa." And all the days are encompassed in the holy Shabbos — as explained in the holy Zohar. And it is their fullness. And therefore — a wondrous and very supreme wisdom shines in it. For this is the aspect of [Exodus 31:14]: "ki Kodesh hi" — as is well-known. And also — the holy Shabbos is the aspect of the sanctity of the brain and the lung and the heart — as understood from what is explained in this pamphlet many times — in the name of the holy Zohar and the Tikunim. And their supreme root is the aspect of the spring — and the heart — and the bird that spreads its wings over the heart and shields it — as is well-known. (And one must yet explain further in this.) And also — the holy Shabbos is the aspect of the fullness of the sacred throat [tzavar d'Kedushah] — which alludes to Binah and to Tiferes — as explained in Pardes. And both are encompassed in the holiness of Shabbos — as mentioned above many times. And then — the aspect of all the sacred vapors and voices are drawn and awakened in fullness. For this is the aspect of the seven voices in [Psalms 29]: "Mizmor l'David" — which are said at the entry of Shabbos — and as understood there in the kavannos. And then — the aspect of the unity between the two sacred birds — mentioned within — shines and flashes. For this is the aspect of what our Sages of blessed memory taught: had Israel guarded two Shabbosim — they would immediately be redeemed. And also — the holiness of Shabbos is the aspect of: the few containing the many — to the ultimate fullness. Which is the aspect of the ultimate end of the category of place — entirely. For this is the aspect of [Exodus 16:29]: "al yetzei ish mimekomo" — stated regarding Shabbos. For Shabbos encompasses in it the entire creation — as is well-known. And also — Shabbos is the aspect of the place of the world [mekomo shel Olam] — as explained in Likutay Tinyana, Siman 83. And therefore — through the holiness of Shabbos — one can come to the holy tree — mentioned within — which is entirely above place — for this is the aspect of what is explained in the holy Zohar: regarding the ascent of the souls on the holy Shabbos — upward and upward entirely — and so on. And also — the holiness of Shabbos encompasses all the attributes of this tree — which has three roots — which are faith — humility — and awe. And truth is the body of the tree. And all these attributes are encompassed in the holiness of Shabbos — as mentioned above many times. And also — through the holiness of Shabbos — is the essential drawing of the healing for the princess — as explained within. For this is the aspect of: "Shabbas hu miliz'ok — v'refu'ah kerovah lavo" — and as explained in Likutay Moharan, Siman 58. For through the repentance of Shabbos — healing is drawn in the physical and the spiritual. For this is the aspect of [Exodus 21:19]: "rak shivto yitein — v'rapa yirapei" — for through the holiness of Shabbos — the Sitra Achra is subdued — from which come all the arrows that were cast at the princess. And through the holiness of Shabbos — one can return and extract the arrows from the princess — even after they have already reached her. For this is the aspect of what our Sages of blessed memory taught: even if one worshipped idolatry like the generation of Enosh — he is forgiven. And likewise — what the angels say regarding him [Isaiah 6:7]: "v'sar avonecha v'chata'ascha techupar." And likewise — the essential fullness of charity is through the holiness of Shabbos — as mentioned above many times. And this is the aspect of [Malachi 3:20]: "v'zarachah lachem yirey shmi — shemesh Tzedakah u'marpe" — and so on. And likewise — the essential ordination of the Sages [semichas Chachamim] is through the holiness of Shabbos. For this is the aspect of what Moshe ordained [samach] Yehoshua on Shabbos — specifically. For this is the aspect of what our Sages of blessed memory taught: it was a Shabbos of investiture [Shabbas shel diyuzgi] — as mentioned above many times. For then is the essential shining of the light of wisdom in the world — in the aspect of [Exodus 31:14]: "ki Kodesh hi" — as is well-known. And also — in the holiness of Shabbos are encompassed all ten kinds of melody [asarah minei niggina]. For this is the aspect of [Psalms 92:2]: "tov lehodos" — and so on — "alay asor" — and so on — and as mentioned above many times. And the melody is the healing of the princess — as explained within. And it is known: that the healing of the princess is the aspect of the complete redemption — that is destined to come speedily in our days. As it is written [Isaiah 30:26]: "b'yom chavosh Hashem es shever amo — u'machtzo makosam yirpa" — and similar passages — many verses. And therefore our Sages of blessed memory taught: had Israel guarded two Shabbosim — they would immediately be redeemed. And in Midrash Rabbah Beshalach, Parashah 25 — it is explained: had Israel guarded one Shabbos properly — Mashiach ben David would immediately come — and so on. May it be so — speedily in our days.

Shabbos is the aspect of the letter Heh — as brought in the Tikunim in many places — for this is the aspect of: "ot hi l'olam — ot ha [it is a sign forever — the letter Heh]" — and likewise regarding the matter of: "ha d'hashishi [the Heh of the sixth]." For Shabbos is the aspect of mochin d'gadlus [mental faculties of greatness] — that is, the illumination of Da'as and the mental faculties is drawn upon each and every person of Israel from a supremely holy and awesome exalted source — which is the aspect of the supernal mental faculties — which are the aspects of Kodesh [holiness] — for this is the aspect of: "u'shemartem es haShabbas ki kodesh hi [and you shall guard the Shabbos for it is holy]" [Exodus 31:14] — as is well-known. And this is the aspect of: "ki ot hi beinai u'veinechem l'doroseichem [for it is a sign between Me and between you throughout your generations]." "ot hi" — this is the aspect of the aforementioned letter Heh. And this: "l'doroseichem [throughout your generations]" — for from there the birth of children and the generations is drawn — as explained within. And this: "lada'as ki ani Hashem mekadish'chem [to know that I am Hashem Who sanctifies you]." That is — for then one merits such a perfection of Da'as that it is close to knowing G-d, blessed be He, as it were — and then one's Da'as draws sustenance from the Da'as of G-d, blessed be He — for this is the aspect of: "lada'as ki ani Hashem mekadish'chem" — Kodesh is the aspect of the mental faculties, as mentioned above. And therefore the essential time for the sacred union — to father holy children who possess perfect sacred Da'as — is on Shabbos — as is well-known. And this is the aspect of: "v'shamru Bnay Yisrael es haShabbas [and the children of Israel shall guard the Shabbos]" — which alludes that one must guard and wait with one's union for Shabbos — as brought in the writings. And this: "la'asos es haShabbas l'dorosaym [to make the Shabbos throughout their generations]" — for through this the birth of children and the generations is drawn in the perfection of the holiness — in the aspect of the holiness of Shabbos. And this [Isaiah 56:4]: "ki choh amar Hashem la'sarisim asher yishmeru es Shabsosai u'vachartu ba'asher chafatzti [for so says Hashem to the sarisim who guard My Shabbosim — and choose that which I desire]" — which likewise alludes to the Shabbos union — as brought in Zohar Yisro, folio 89. "v'nasati lahem b'veisi u'v'chomasai — yad v'shem tov mibbanim u'mibbanos [and I shall give them in My house and within My walls — a hand and a name better than sons and daughters]," and so on. [וכו'] (And there is more to explain in this.)

And this [Isaiah 56:6]: "u'vnay haneychar hanilavim al Hashem — v'chol haggid — kol shomer Shabbas mechalelo [and the children of the stranger who attach themselves to Hashem — and so on — every Shabbos guardian who does not desecrate it]," and so on. [וכו'] For the perfection of the Da'as of the holy Shabbos also depends on the drawing close of converts — for this is the aspect of: "atah u'vanecha v'chol haggid — v'gercha asher bishearecha [you and your sons — and so on — and your stranger who is within your gates]" — stated concerning the guarding of the holy Shabbos — for the more one engages in establishing students [la'amid talmidim] and converting converts — the more Da'as is perfected — as explained within. And this is what our Sages of blessed memory taught: "that on Shabbos it is a mitzvah to assemble congregations and to expound in words of Torah," and so on — for through this one's Da'as is further perfected — and this is the essential holiness of Shabbos. And also — the students themselves also have a share in the holiness of Shabbos — and through the fact that one teaches them and completes their Da'as — through this the holiness of Shabbos grows even greater — and the holiness of Shabbos — the Da'as and the mental faculties — also shines even more upon the teacher. And this is what our Sages expounded: "la'asos es haShabbas l'dorosaym" — from the language of dwelling [dirah] — that is — for the perfection of Da'as one merits on Shabbos — one also needs fear [yirah] — that one's fear should precede one's wisdom — and fear is the aspect of a beautiful dwelling — as explained within — and it too is encompassed within the holiness of Shabbos — in the aspect of: "yira Shabbas [one who fears Shabbos]" — as mentioned above many times.

And this [Isaiah 58:13]: "im tashiv miShabbos raglecha — me'asos chafatzecha b'yom kadshi [if you return from Shabbos your foot — from pursuing your affairs on My holy day]" — that is, he should withhold himself from walking and wandering with his feet on the roads — and likewise from other labors done during the weekdays for the turmoil of earning a livelihood — for all of this is drawn from the aspect of a deficiency of Da'as — that during the weekdays one does not merit to receive the perfection of the mental faculties and Da'as — and for this reason one wearies oneself then for a livelihood — in the aspect of: "shatu ha'am v'laktu — b'shitusa [the people went about and gathered — in their foolishness]" [Numbers 11:8 — and see the Zohar] — and as explained in the teaching Mishrah d'Sakina, Siman 30 — and in the teaching U'veyom haBikurim, Siman 56.

But on Shabbos — which is the aspect of the perfection of Da'as — then all the labors and weekday deeds are nullified. And also: "im tashiv miShabbos raglecha," and so on — alludes to the perfection of the sacred union of Shabbos — as mentioned above many times. And also: "im tashiv miShabbos raglecha" alludes to children — in the aspect of: "bera kara d'avuha [a son is the leg of his father]." And likewise — the students are in the aspect of [Exodus 11:8]: "v'chol ha'am asher b'raglecha [and all the people who are at your feet]." And this too is the aspect of: "me'asos chafatzecha" and so on — for the sacred fathering of children — and likewise the establishing of students — through all of which Da'as is further drawn and revealed — this is the essential affairs of Heaven — in the aspect of [Isaiah 42:21]: "Hashem chafetz l'ma'an tzidko — yagdil Torah v'ya'adir [Hashem desired — for the sake of His righteousness — to magnify the Torah and to make it glorious]." And it is written [Ezekiel 18:23]: "hachafetz achphotz — v'chol haggid — ki im b'shuv rasha [do I truly desire — and so on — except in the repentance of the wicked]" and so on — which is the aspect of penitents and converts. And it is written [Micah 7:18]: "ki chafetz chesed hu [for He desires lovingkindness]." And Chesed is the aspect of the teaching one imparts to students — which is the aspect of: "Toras chesed [a Torah of lovingkindness]" [Proverbs 31:26] — and as explained elsewhere. And this: "v'karas l'Shabbas oneg — liKdosh Hashem mechubbad [and you shall call the Shabbos a delight — the holy one of Hashem, honored]." For in the perfection of Da'as and the mental faculties — there is the essential delight and honor — as mentioned above many times.

And this: "v'chibadto mei'asos derachecha [and honor it — from pursuing your own ways]" — and our Sages expounded: "she'lo yifsa'a pis'ayah gasah [one should not take large strides]" — in the manner of what our Sages expounded [on the verse]: "al tirgazu badarech [do not quarrel on the way]" [Genesis 45:24] — "al tifsa'u pis'ayah gasah [do not take large strides]," and so on — for the teaching of students — for the sake of attaining through it the perfection of Da'as — must be in the aspect of: "Toras chesed [a Torah of lovingkindness]" — and there should be no grip whatsoever of harshness and anger within it — in the aspect of: "lo hakpadan melameid [a short-tempered person cannot teach]." As our Sages of blessed memory taught regarding the drawing close of converts — in the story of Hillel and Shammai — and likewise in the story of Rabbi Eliezer and Rabbi Yehoshua. And even though one certainly must be very diligent to attain the perfection of Da'as — nonetheless one must also be deliberate in the matter — especially regarding children and students — as understood from the words of our Sages. And this is the aspect of: "hevu mesunim b'din — v'ha'amidu talmidim harbeh [be deliberate in judgment — and raise up many students]" [Avos 1:1] — and as explained elsewhere. And likewise in its plain meaning — for the large stride that runs hastily to attain one's personal affairs comes only from the aspect of a deficiency of Da'as — for the person of true Da'as knows that everything is in the hands of Heaven — and at every time — and no person touches what is prepared for another — and what is yours — they will give to you. And especially because the desires of this world are all vanity — and why should one pursue and run after them — what does it matter if one obtains them or not — as is elaborated at length in the books of ethics [sifrei mussar]. And therefore the large stride for one's personal affairs is a blemish in the holiness of Shabbos — which is the aspect of the perfection of Da'as. But for a matter of mitzvah — it is a mitzvah to run even on Shabbos — as our Sages of blessed memory taught [Tractate Berachos 6b]: "le'olam yarutz adam l'dvar mitzvah afilu b'Shabbas [a person should always run toward a matter of mitzvah even on Shabbos]" — for this is the aspect of [Hosea 6:3]: "v'neid'ah nirdefa lada'as es Hashem [and let us know — let us eagerly pursue to know Hashem]." For since this large stride is for the sake of attaining the perfection of Da'as — which itself is the aspect of the holiness of Shabbos — therefore it is a mitzvah to run. And this: "mimitzo chafatzecha v'daber davar [from pursuing your affairs — and speaking words]" — he should guard himself from speaking any weekday speech that has within it the grip of foolishness — in the aspect of [Ecclesiastes 10:14]: "v'hasachal yarbeh bidvarim [and the fool multiplies words]." But one should engage only in sacred matters and words of Torah — which are the aspects of the perfection of Da'as. "az tis'anag al Hashem [then you will delight in Hashem]" — that is, he will merit to attain the very highest mental faculties — which are the aspect of Atika Kadisha [the Holy Ancient One].

"v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — the aspect of the nullification of the Malchus d'Sitra Achra — which is the aspect of foolishness — the aspect of [Ecclesiastes 4:13]: "melech zaken u'chesil [an old and foolish king]" — and the holy Malchus shall be exalted — whose essential building is through Da'as and the mental faculties — as is well-known — for this is the aspect of [Proverbs 3:19–20]: "Hashem b'chochmah yasad aretz [Hashem through wisdom founded the earth]," and so on. [וכו'] "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — for Yaakov merited in its perfection to draw the birth of children in holiness — for his bed was perfect [mitaso sheleimah]. And it is stated concerning him [Genesis 21:12]: "ki b'Yitzchak yikare lecha zara [for through Yitzchak shall your descendants be called]" — "v'lo chol Yitzchak [and not all of Yitzchak]" — as our Sages of blessed memory taught. And he merited the most perfect Da'as — to such a degree — that his Da'as drew sustenance from the very Da'as of G-d, blessed be He, as it were — for this is the aspect of what our Sages taught: that G-d, blessed be He, called Yaakov Kel [a divine name]. For: "Kel nehiru d'chochmesah [Kel — the illumination of wisdom]." And he is the aspect of the totality of the Patriarchs — who engaged in this — to establish children and students — and to convert converts — and to draw the perfection of Da'as into the world. And also — the three aspects mentioned above — which are: "az tis'anag al Hashem" and so on — are themselves the aspects of: ע'דן נ'הר ג'ן — the initial letters spell עֹנֶג [oneg] — for this is the aspect of [Genesis 2:10]: "v'nahar yotzei mei'Eden l'hashkos es haGan [and a river goes out from Eden to water the garden]." And this is the aspect of the drawing of the illumination from the upper Heh of Avraham to the lower Heh of Sarah — through which the birth comes — as explained in Zohar Chadash Shir haShirim on the verse: "navu lechayecha [your cheeks are beautiful]" [Song of Songs 1:10] — see there and you will understand. And this is what concluded: "ki pi Hashem diber [for the mouth of Hashem has spoken]" — that is — for on Shabbos there is drawn the aspect of the opening of speech of the upper Heh — the aspect of Binah — the aspect of: "pum mmallel rabrevian [a mouth that speaks great things]" [Daniel 7:8] — as is well-known — and the opening of speech of the aspect of the lower Heh — the aspect of Malchus peh — and through this Da'as is opened and revealed — in the aspect of: "mipiv da'as u'sevunah [from His mouth — knowledge and understanding]." [Proverbs 2:6] And through this the birth is accomplished — for this is the aspect of what is explained in the writings: that on Shabbos the birth of new souls is drawn. And this is likewise the aspect of: "v'shamru Bnay Yisrael es haShabbas — la'asos es haShabbas" — to receive the supernal and lower Shechinah — as explained in Tikkun 48. And this is what concluded: "l'dorosaym [throughout their generations]." For through this the birth comes — as mentioned above.

And behold — it is explained within that prayer with devotion of the heart is the aspect of the olah [burnt offering] — and as also understood in the holy Zohar at the beginning of Parashas Tzav.

Shabbos is the aspect of the World to Come — as our Sages of blessed memory taught [Tractate Berachos 57b]. And this is the aspect of [Exodus 20:8]: "zachor es yom haShabbas [remember the day of Shabbos]" — and likewise [Deuteronomy 5:12]: "shamor es yom haShabbas [guard the day of Shabbos]." And our Sages of blessed memory taught: "zachor v'shamor b'dibbur echad ne'emaru [Zachor and Shamor were spoken in one utterance]" — that is, one must exceedingly guard the memory to cleave one's thought to the World to Come [l'adabka machshavta b'alma d'ase]. For Shabbos is the aspect of the World of Thought — as is well-known. And this is the aspect of [Ezekiel 20:20]: "v'es Shabsosai kadshu — v'chol haggid — lada'as ki ani Hashem Elokeichem [and My Shabbosim sanctify — and so on — to know that I am Hashem your G-d]" — for Shabbos is the aspect of the Unity of Hashem — "da shiruah d'meheimanusah — saliku d'machshavah d'alma d'ase [this is the beginning of faith — the ascent of thought of the World to Come]" — as explained within. And this memory has both a general aspect and a particular aspect: that is — one must deeply engage one's thought and expand one's understanding — to comprehend the hints [remozim] within what G-d, blessed be He, brings each person at every time — through thought, speech, and deed — according to the person, the place, and the time — and clothed within them are hints to draw close to His blessed service. And these hints are the aspects of the holy legs clothed within this world. And through the guarding of the aforementioned memory — to cleave one's thought to the World to Come also in its particular aspect — and to understand all the holy hints clothed within all worldly engagements — through this one fulfills the aspects of the holy legs — in the aspect of [Proverbs 30:4]: "mi hekim kol afsei aretz [who has established all the ends of the earth?]" — as explained within.

Fourteen aspects of Shabbos listed: (1) Sevi'ah = breaking lust for eating (Siman 276 cross-reference). (2) Light of the face = "anpaha nehirin" / "barchu b'or panav." (3) Emes = truth (many previous simanim). (4) All harsh judgments subdued (Zohar II 88b). (5) Wealth = "birkas Hashem hi ta'ashir" / "vayevarech." (6) "liKdosh Hashem mechubbad" = opposite of shame = "v'yishbot dein v'kalon" (Siman 34). (7) Miracles and wonders = "ot hi l'olam" (Siman 59). (8) Yaakov = first to guard Shabbos. (9) Tefillin = exempt on Shabbos. (10) Totality of colors = Tiferes = "tiferes atah l'yom hamenuchah." Isaiah 58 mapping in Siman 47: "Regel" = money and wealth.

"Im tashiv miShabbos" acrostic = emes → wealth = "kushta ka'y." Abundance of Eretz Yisrael from Shabbos (Zohar Vayikra 12). "Eretz haChayyim" = "to'amehah chayyim zachu." Lechem mishneh = abundance of Eretz Yisrael = Isaiah 61:7.

"V'daber davar" = speech perfected → "imrey shafer" → partner in creation. "Kol ha'omer Vayechulu b'Erev Shabbas ka'ilu na'asah shutaf" = ultimate purpose of creation = "b'gin d'yishtamodu'in lei"; Providence hidden in nature → denial; Shabbos miracles = nullification of nature → reveals chidush and Providence = "Vayechulu hashamayim v'ha'aretz." "Me'as

os chafatzecha" = 39 melachos = 39 curses from eating the Tree of Knowledge = "b'itzavon tochlenah" = shames/disgraces = "kilas Elokim talui" = hiding of the face = grip of falsehood; on Shabbos = emes = "hen emes chafatzta" = Tiferes = "v'hayis ateres tiferes… ki chafetz Hashem bach"; life = "mi ha'ish hechafetz chayyim"; Eretz Yisrael = "eretz chefetz." "Call it delight" = three meals = Eden/Nahar/Gan; eating entirely holy; mitzvah to increase in delicacies.

"Honored" = Tiferes = "v'asisa vigday kodesh l'Aharon… l'chavod u'letifares"; "livshi bigday tifartecha." "From your ways" = through ways one is humiliated; "k'tiferes adam lasheves beis" = no large strides.

And this is the aspect of what our Sages expounded: "zachrehu mei'echad b'Shabbas [remember it from the first day of the week for Shabbos]" — for one must find and elevate all the holy sparks clothed also within this world — which is the aspect of the six weekdays. For this is the aspect of the holy hints from the aspect of the holiness of the World to Come — clothed within all the engagements of this world — which is the aspect of the holy legs.

"Your affairs / speaking words" = only "imrey shafer." "Then delight" = perfect rectification of eating = "v'tis'anag b'deshen nafshechem" (Isaiah 55:2); partner in creation = Hakadosh baruch Hu gozer v'tzadik mevatel = Midrash Rabbah Beshalach = "al Hashem"; "given all desires of heart." Zohar II 88b: Atika Kadisha = light of truth = light of face = Atik. "Ki az al Shadai titanag" = Shadai = shidud hamaarachah = nullification of nature. "V'tissa el Elo'ah panecha" = lifting of the face. "Heights of earth" = ascent of Malchus = holiness of Eretz Yisrael = Malchus; plain: higher than all lands; saved from subjugation = shame of hiding of face. "Heritage of Yaakov" = Tiferes = emes = tefillin = aur hapanim; nachalah b'li metzarim: emes = rosh-toch-sof = from Atik down to "emes mei'eretz titzmach"; create new heavens/earth with one's words. "Ki pi Hashem diber" = his words = davar Hashem; "rosh devarcha emes"; rectification of eating = rectification of speech (Siman 62); Tiferes = rectification of speech = "divray pi chacham chein" (Siman 58); tefillin = speech (Rashi end of Bo on "ul'totafot bein einecha" / "hatef el darom").

"Aseh Shabbatecha chol v'al titztarech la'briyos" = blemish Tiferes → dependent on others → face changes in many colors from shame; honor/delight of Shabbos = Tiferes = three meals = three Patriarchs = totality of colors; "zachrehu mei'echad b'Shabbas." Siman 48 — סימן מח Al Asher Ma'altem — "Because you acted unfaithfully…" [Numbers 27:14] [Likutay Moharan I, Siman 48] It is known that Shabbos is likewise the aspect of Binah — as mentioned above many times.

And it is likewise the aspect of Sukkah — the aspect of: "HaPoreis sukkah shalom [Who spreads a canopy of peace]," and so on — which one recites on Shabbos — and then is the essential illumination of the twenty-eight letters of the work of creation and the ten utterances [asarah ma'amoros] — for Shabbos is a remembrance of the work of creation. And this is the aspect of the great Chesed that shines on Shabbos — the aspect of [Psalms 89:3]: "ki amarti olam chesed yibbaneh [for I said: the world shall be built with lovingkindness]." And behold — it is explained in the holy Zohar that Shabbos is the aspect of the holy speech — as mentioned above many times.

And likewise it is explained in the holy Zohar that on Shabbos the aspect of holy spirit [ruach hakodesh] is drawn upon each and every person of Israel — and therefore it is very good to pray then — and to put all one's strength into prayer — for the words of prayer are then in the aspect of [Isaiah 51:16]: "v'asim devarai b'ficha — u'vetzal yadi kisisicha [and I shall place My words in your mouth — and in the shadow of My hand I have covered you]" — the aspect of the embrace [chibbuk] — as explained within — for then is the time of the revelation of the closeness and the love that G-d, blessed be He, has with Israel — in the aspect of: "ki ot hi beinai u'veinechem l'doroseichem [for it is a sign between Me and between you throughout your generations]." And this is the aspect of: "Mizmor Shir l'Yom HaShabbos — tov l'hodos laHashem — v'chol haggid — l'haggid baboker chasdecha

[a psalm, a song for the day of Shabbos — it is good to give thanks to Hashem — and so on — to declare Your kindness in the morning]." And therefore one must be especially careful then not to speak words that are not holy, heaven forfend — so as not to blemish, heaven forfend, through this in the aspect of the embrace and the Sukkah mentioned above.

And therefore the essential holiness of the Land of Israel flows from Shabbos — as mentioned above many times — for the holiness of the Land of Israel is through: "ko'ach ma'asav higgid l'amo [He declared the power of His works to His people]."

And this power is the aspect of the embrace and the Sukkah mentioned above — which are encompassed within the holiness of the holy Shabbos — and therefore the guarding of the holy Shabbos is propitious for children — in the aspect of: "la'asos es haShabbas l'dorosaym [to ma

ke the Shabbos throughout their generations]." For it is the aspect of Sukkah — the aspect of the Land of Israel — which is propitious for children — as explained within — and even of the sarisim who cannot father children — it is stated regarding them [Isaiah 56:4–5]: "ki choh amar Hashem la'sarisim asher yishmeru es Shabsosai — v'chol haggid — v'nasati lahem — v'chol haggid — yad v'shem tov mibbanim u'mibbanos [for so says Hashem to the sarisim who guard My Shabbosim — and so on — and I shall give them — and so on — a hand and a name better than sons and daughters]." And this is likewise: "u'vnay haneychar hanilavim el Hashem — kol shomer Shabbas — v'chol haggid — v'simachtim b'veis tefillasi — v'chol haggid — ki veisi veis tefillah yikara l'chol ha'amim [and the children of the stranger who attach themselves to Hashem — every Shabbos guardian — and so on — and I shall gladden them in My house of prayer — and so on — for My house shall be called a house of prayer for all the peoples]." [Isaiah 56:6–7] For through the perfection of prayer — which is completed through the holiness of Shabbos — which is the aspect of the perfection of the holy speech — through this the converts draw close — in the aspect of: "ki az ehpoch el kol ha'amim safah verurah likro chulam b'shem Hashem [for then I shall turn to all the peoples — a pure tongue — to call them all in the Name of Hashem]," and so on — [וכו'] as brought within.

And this [Isaiah 58:13]: "im tashiv miShabbos raglecha" — regel is speech — as explained elsewhere. And this: א'ם ת'שיב מ'שבת — initial letters: אֶמֶת [emes] — that is, through the holiness of Shabbos the aspects of the tongues of the nations shall be nullified from him — which are in the aspects of: "asher pihem diber shav — vi'minam yemin shaker [whose mouth speaks vanity — and their right hand is a right hand of falsehood]" [Psalms 144:8] — and: "sheker ain lo raglayim [falsehood has no legs]" — as our Sages of blessed memory taught — and he will draw the aspect of: "sfas emes tikun

la'ad [a tongue of truth endures forever]" [Proverbs 12:19] — the aspect of: "kushta ka'y [truth endures]" — for truth has legs — for this is the aspect of: "im tashiv miShabbos raglecha." And this: "me'asos chafatze

cha b'yom kadshi" — he should not arouse on Shabbos any weekday deeds — in which there is a grip of the quarrelsome tongues — which are in the aspects of: "korbos yechpetzu [they desire battles]" [Psalms 68:31] — and it is written [Job 9:3]: "im yachphotz lariv imo lo ya'anenhu [if he desires to contend with Him — He will not answer him]," and so on — [וכו'] but Shabbos is the affairs of Heaven — which are the aspects of truth and peace — the aspect of desiring peace — and it is written: "hen emes chafatzta [behold — truth You desire]" — the aspect of the embrace and the Sukkah mentioned above — which are the aspects of Chesed — for this is the aspect of [Hosea 6:6]: "chesed chafatzti [it is lovingkindness that I desire]" — which is the aspect of the holiness of the Land of Israel — which is called [Malachi 3:12]: "eretz chefetz [a land of desire]." And

this is the aspect of [Isaiah 56:4]: "u'vachartu ba'asher chafatzti [and they choose that which I desire]" — "da zivuga d'Matronisa [this is the union of the Matronisa]" — for the Shechinah, as it were, is not in a state of dispute with the Holy One, blessed be He. For this is the aspect of what on Shabbos comes the union of the aspect of Yaakov and Rachel — which is the aspect of Rachel as brought within — except that then it is face to face, as it were. And this: "v'karas l'Shabbas oneg [and you shall call the Shabbos a delight]" — for this is the aspect of delight — as is well-known — and as mentioned above many times — and it is likewise the aspect of kavod — the aspect of the nullification of the dispute mentioned above — for this is the aspect of [Proverbs 20:3]: "ka

vod la'ish sheves meiriv [it is honorable for a person to desist from dispute]." And this is likewise the aspect of delight — as it is written [Psalms 37:11]: "v'hisangeu al rov shalom [and they shall delight in the abundance of peace]." "v'chibadto mei'asos derachecha — mimitzo chafatzecha — v'daber davar" — he should guard himself from speaking even any weekday speech — so as not to blemish through this the holiness of Shabbos speech — which is in the aspect of: "v'asim devarai b'ficha [and I shall place My words in your mouth]" — mentioned above.

And this is what our Sages expounded: "mimitzo chafatzecha v'daber davar" — that one should not petition for one's personal needs on Shabbos — for then the prayer is only in the aspects of the words of the Holy One, blessed be He, literally — and therefore it is forbidden for one to petition for one's personal needs — so that one's personal benefit and self-interest should not be mixed into one's prayer.

"az tis'anag al Hashem [then you will delight in Hashem]" — that is, one merits that one's prayer is in the aspect of the Land of Israel — in the aspect of Binah — the aspect of Sukkah — for this is the aspect of: "v'tispallel Chanah al Hashem [and Chanah prayed to/upon Hashem]" [I Samuel 1:10] — as explained within. And this is what the Zohar expounded: "da Atika Kadisha [this is the Holy Ancient One]." For this aspect is sometimes also called Atik — as is well-known. And also because through this one merits supremely exalted and high levels — which are the aspects of Atik. "v'hirkavticha al bamosey aretz — v'ha'achalticha nachalas Yaakov avicha [and I will cause you to ride upon the heights of the earth — and I will feed you with the heritage of Yaakov your father]." In its plain meaning — this refers to the inheritance of the Land of Israel — for through it [Shabbos] one merits the inheritance of the Land of Israel — as mentioned above. And in the holy Zohar they expounded: "v'hirkavticha" and so on — regarding the ascent of Malchus — that is, that the aspect of the dispute of the Shechinah, as it were, is nullified — and she returns to Him face to face.

And in the Gemara — our Sages of blessed memory expounded [Tractate Shabbos 118]: that one is saved from the subjugation of kingdoms — that is, likewise as mentioned above. For the essential dispute comes through the strengthening of the tongues of the nations — and Israel [being] in exile among them — and through the holiness of Shabbos this is nullified. And this: "v'ha'achalticha nachalas Yaakov avicha" — "da Tiferes [this is Tiferes]" — which is the aspect of emes. And this is the aspect of: "titen emes l'Yaakov [give truth to Yaakov]" — that he merits to draw the aspect of: "sfas emes tikun la'ad [a tongue of truth endures forever]." And he merited the aspect of Sukkah — as it is written [Genesis 33:17]: "v'Yaakov nasa Sukosah [and Yaakov journeyed to Sukkos]." And he merited the perfect inheritance of the Land of Israel — and he is the first about whom it is explicitly stated that he guarded Shabbos. And in the Gemara our Sages expounded: "she'zocheh l'nachalah b'li metzarim [that one merits an inheritance without limits]." That is — that the aspect of: "ki az ehpoch el kol ha'amim safah verurah likro chulam b'shem Hashem" is drawn. And this is the aspect of: "atidah Eretz Yisrael she'titpashet b'chol ha'olam [the Land of Israel is destined to spread throughout the entire world]" — for the illumination of: "ko'ach ma'asav [the power of His works]" will spread throughout the entire world — for this is the aspect of: "nachalah b'li metzarim." And this is what concluded: "ki pi Hashem diber [for the mouth of Hashem has spoken]." For all of this is drawn through the holiness of Shabbos — which is the aspect of the perfect holiness of speech — to such a degree that the words of prayer are in the aspects of the word of Hashem litera

lly — the aspect of: "v'asim devarai b'ficha [and I shall place My words in your mouth]" — for this is the aspect of: "ki pi Hashem diber."

And this is the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha — me'asos chafatzecha b'yom kadshi [if you return from Shabbos your foot — from pursuing your affairs on My holy day]" — that even all of a person's affairs should be bound to the holiness of Shabbos — which is the aspect of the World to Come. And because the expansion of the mind — to understand the aforementioned hints — and to cleave one's thought to the World to Come — as mentioned above — this must be in measure and in contraction — so as not to look at something beyond one's own level — as explained within — for this is the aspect of Shadai of Shabbos — which is the aspect of contraction [tzimtzum] and boundary — the aspect of: "she'yesh day b'elokuso l'chol beriyah [that in His G-dliness there is enough for every creature]" — as explained in Likutay Moharan Tinyana, Siman 5, in the teaching Tik'u Emunah [Sound the Shofar — Faithfulness]. And this is the aspect of: "al yetzei ish mimekomo [let no person go out of his place]" — stated regarding Shabbos — for every person must strive in this according to his own place and level. And also Shabbos is the aspect of contentment [histapkus].

Shabbos is the aspect of eyes — the aspect of the three colors of the eye and the pupil [talas govnin d'eina u'vas ayin]. And also — on Shabbos all the dark melancholies that flow from the side of the spleen are repelled — as explained in the Tikunim. And also — it is not proper to weep with tears on Shabbos — as brought in Shulchan Aruch, Orach Chayyim, Siman 288 — see there in the Rema and the Taz — for the eyes become dim through the tears. And this is the aspect of a blemish in the holiness of Shabbos — which is the aspect of eyes. And also — Shabbos is the aspect of the perfection of the holiness of speech — as mentioned above many times in the name of the holy Zohar — and then falsehood is repelled — and truth illuminates — for even an unlearned person fears to lie on Shabbos. And the essential [nature of] speech is the soul [nefesh] — and the soul is the blood [dam] — as explained within.

Shabbos = Binah / Sukkah / "Poreis sukkah shalom" / 28 letters of creation: Shabbos = Binah (many previous simanim). Shabbos = Sukkah = "HaPoreis sukkah shalom." On Shabbos: essential illumination of the 28 letters of creation and 10 utterances (Shabbos = zikaron l'ma'aseh bereishis). Great Chesed on Shabbos = "ki amarti olam chesed yibbaneh" (Psalms 89:3). Ruach hakodesh on every Jew / prayer as "v'asim devarai b'ficha" / no petitions for personal needs: Zohar: ruach hakodesh rests on each Jew on Shabbos. Therefore: very good to pray on Shabbos with all one's strength. Words of prayer = "v'asim devarai b'ficha u'vetzal yadi kisisicha" (Isaiah 51:16) = chibbuk (embrace). Time of revelation of G-d's closeness and love with Israel = "ki ot hi beinai u'veinechem." "Tov l'hodos… l'haggid baboker chasdecha." Therefore: must be very careful not to speak non-holy words. No petitions for personal needs on Shabbos = prayer is "divray Hakadosh baruch Hu mamash" = mixing in personal interest would be a blemish. "Az tis'anag" = prayer in the aspect of Eretz Yisrael = Binah = Sukkah = "v'tispallel Chanah al Hashem" (I Samuel 1:10). Zohar: Atika Kadisha = also sometimes called Atik; also merits supremely high levels. Holiness of Eretz Yisrael from Shabbos / propitious for children / converts drawn in: "Ko'ach ma'asav higgid l'amo" = ko'ach = chibbuk and Sukkah encompassed in Shabbos holiness. "La'asos es haShabbas l'dorosaym" = propitious for children. Isaiah 56:4–5: even sarisim who guard Shabbos = "yad v'shem tov mibbanim u'mibbanos." Isaiah 56:6–7: sons of the stranger who guard Shabbos = "v'simachtim b'veis tefillasi — ki veisi veis tefillah yikara l'chol ha'amim." Perfect prayer (completed through Shabbos's holy speech) → converts drawn in = "ki az ehpoch el kol ha'amim safah verurah likro chulam b'shem Hashem." Isaiah 58 — Siman 48: "Regel" = speech (Siman 31). "Im tashiv miShabbos" acrostic = emes → nullify tongues of the nations ("asher pihem diber shav vi'minam yemin shaker" / "sheker ain lo raglayim") → draw "sfas emes tikun la'ad" / "kushta ka'y" / truth has legs. "Me'asos chafatzecha" = no weekday deeds with grip of quarrelsome tongues = "korbos yechpetzu" (Psalms 68:31); "im yachphotz lariv imo" (Job 9:3); Shabbos = emes and shalom = "hen emes chafatzta"; chibbuk and Sukkah = Chesed = "chesed chafatzti"; "eretz chefetz"; "u'vachartu ba'asher chafatzti — da zivuga d'Matronisa" = Shechinah not in dispute with G-d = face-to-face zivug of Yaakov and Rachel on Shabbos. "Call Shabbos delight" = delight; kavod = no dispute = "kavod la'ish sheves meiriv" (Proverbs 20:3); "v'hisangeu al rov shalom." "Honor it / your ways / speaking words" = no weekday speech = not to blemish "v'asim devarai b'ficha"; no personal petitions = lest personal interest mix into prayer. "Then delight" = prayer as Eretz Yisrael/Binah/Sukkah = "v'tispallel Chanah al Hashem"; Zohar: Atika Kadisha. "Heights of earth and Heritage of Yaakov" = plain meaning: inheritance of Eretz Yisrael; Zohar: ascent of Malchus = dispute of Shechinah nullified = face to face; saved from subjugation = strengthening of tongues of nations; Ze'ir Anpin = Tiferes = emes = "titen emes l'Yaakov" = "sfas emes tikun la'ad"; Yaakov = Sukkah = "v'Yaakov nasa Sukosah"; first to guard Shabbos; nachalah b'li metzarim = "az ehpoch el kol ha'amim safah verurah"; Eretz Yisrael destined to spread throughout the world = "ko'ach ma'asav" spreading everywhere.

"Ki pi Hashem diber" = Shabbos = perfect holy speech = "divray tefillah = divray Hashem mamash" = "v'asim devarai b'ficha" = "ki pi Hashem diber." Siman 49 onward continues in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Yikara DiShabsa — Simanim 49 and 51 Yikara DiShabsa · יקרא דשבתא Part One — Simanim 49 and 51 נ נח נחמ נחמן מאומן Siman 49 — סימן מט LaShemesh Sam Ohel Bahem — "For the sun He placed a tent among them…" [Psalms 19:5] [Likutay Moharan I, Siman 49] [Translator's note: Siman 50 does not appear in the source manuscript at this location; the text moves directly from Siman 49 to Siman 51. This reflects the original source numbering.] It is known that Shabbos is the aspect of Malchus — the aspect of Shabbas Malkesah. And also it is explained in the Tikunim that Shabbos is the aspect of the heart [lev] — for then Malchus ascends to the aspect of Chochmah and Binah — as is well-known. And also Shabbos is the aspect of the World of Thought — as is well-known. And therefore then the power of the good inclination strengthens — which is the aspect of the good thoughts in the heart — and the power of the evil inclination is then subdued — which is the aspect of the evil thoughts in the heart — through which one contaminates the hollow space of creation [chalal habriyah] — for this is the aspect of: "mechalelehah mos yumas [one who desecrates it shall surely die]" [Exodus 31:14] — "d'a'il nuchri b'chalal dilah [that a stranger enters into its hollow space]" — that is, as mentioned above.

And this is what is written [Ezekiel 20:16]: "v'es Shabsosai chilellu — ki acharay gilluleihem libam holech [and My Shabbosim they desecrated — for after their idols their heart goes]" — for the evil inclination in the heart is the aspects of idols — as it is written: "lo yihyeh vecha Kel zar [there shall not be within you a strange god]" [Psalms 81:10] — as our Sages of blessed memory expounded.

And also the essential perfection of the ascent of prayer — which is the service of the heart — is on Shabbos — as is well-known — and then it is easier to pray with devotion of the heart — for then Malchus — which is the aspect of prayer — ascends to the World of Binah — which is the aspect of Binah libah [Binah — the heart]. And behold — it is explained within that prayer with devotion of the heart is the aspect of the olah [burnt offering] — and as also understood in the holy Zohar at the beginning of Parashas Tzav. And this is the aspect of [Numbers 28:10]: "olas Shabbas b'Shabbato — al olas haTamid v'niskah [the burnt offering of Shabbos — on its Shabbos — beyond the daily burnt offering and its libation]." And it is explained in Zohar Acharei, folio 79: "tana: Kasiv olas Shabbas b'Shabbato — al olas haTamid — d'ba'ay l'kavvana liba l'eila l'eila — yatir mishe'ar yomin — al derech: al olas haTamid davka. Tanya kasiv b'Chanah: v'tispallel Chanah al Hashem — al davka [we have learnt: it is written: 'olas Shabbas b'Shabbato — beyond the daily burnt offering' — that one needs to direct the heart upward and upward — more than on the other days — in the manner of: beyond the daily burnt offering — specifically.

We have learnt: it is written concerning Chanah: 'and Chanah prayed to/upon Hashem' — 'upon' — specifically]," and so on. [וכו'] That is — even though through weekday prayer with devotion too the aspect of: "hi ha'olah [this is the burnt offering]" is drawn — and likewise the aspect of the libations — as understood at the end of the teaching. This ascent is the aspect of: "olas haTamid v'niskah [the daily burnt offering and its libation]." But prayer with devotion on Shabbos is the aspect of an ascent far higher and more exalted — the aspect of: "al olas haTamid [beyond the daily burnt offering]" — as mentioned above. And this is what our Sages of blessed memory taught: "Jerusalem was destroyed only because they desecrated the Shabbos therein." For the holiness of Shabbos is the aspect of: "mi zos olah [who is this one ascending?]" [Song of Songs 8:5] — the aspect of the ascent of the Upper Jerusalem and the Lower Jerusalem — which are the aspects of Binah and Malchus — as explained within. And this: "mi zos olah min hamidbar [who is this one ascending from the wilderness?]" — and the Zohar expounded: from the language of speech — like: "u'midebarcha na'aveh [and your speech is beautiful]." [Song of Songs 4:3] For the holiness of Shabbos is the aspect of the holiness of speech in its perfection — as explained in Zohar Bereishis, folio 32. For this is the essential perfection of speech — that it should be in the aspect of: "k'fi ken libi [as my mouth — so is my heart]" — the aspect of: "achar kavanas halev hen hen hadevarim [after the intention of the heart — so are the words]." For this is the aspect of the ascent of Malchus peh — which is the aspect of speech — to Binah libah [Binah — the heart].

And this is the aspect of: "v'shamru Bnay Yisrael es haShabbas — la'asos es haShabbas [and the children of Israel shall guard the Shabbos — to make the Shabbos]" — which is the aspect of the two Shabbosim mentioned above: the supernal Shabbos and the lower Shabbos — as explained in the holy Zohar. And this: "l'dorosaym [throughout their generations]" — and our Sages expounded: "l'dirosaym [for their dwellings]" — from the language of dwelling [dirah] — for through this the two houses and dwellings are rectified — which are the aspects of the upper house [beisa ila'ah] and the lower house [beisa tata'ah]. And this too is the aspect of [Exodus 35:3]: "lo siv'aru eish b'chol moshvoseichem b'yom haShabbas [do not kindle fire in any of your dwellings on the day of Shabbos]" — "b'chol moshvoseichem [in all your dwellings]" — specifically [davka] — the aspect of the two houses mentioned above.

For the upper house — which is the aspect of Binah libah — is where the root of the holy fire dwells — the blazing of the heart of the Jewish person that burns within him without limit — such that he cannot come — due to the abundance of the light and the blaze — to any revelation through the traits. Therefore one must contract the blaze and the flame of fire mentioned above — and make a hollow space in his heart — so that he can serve G-d, blessed be He, in gradation and measure — for this is the aspect of the revelation of the traits and the revelation of His blessed Malchus — for the sake of which all of creation was made. And this is the aspect of [Psalms 109:22]: "v'libi chalal bekirbi [and my heart is hollow within me]" — at the supremely exalted level — the aspect of supernal Binah. But when one contracts the holy blaze and makes a holy hollow space — so that through this the formation of the worlds and the traits can come about through the wisdom in the heart — which are the aspects of the good thoughts and the good inclination in the heart — then the evil inclination — which is the aspect of the du

llness of the heart [tipeshus halev] — wishes to strengthen itself and to introduce evil thoughts into the hollow space of the heart — through which it contaminates, heaven forfend, the hollow space of creation — as brought within. And the evil inclination is the aspect of the fire of the Sitra Achra — the aspect of: "nora bi Amram [how awesome — within Amram]" — as is well-known. Then one must subdue it — and draw the aspect of: "v'libi chalal bekirbi" in its plain meaning — which means: he slew the evil inclination — as our Sages of blessed memory expounded. That is — one must purify the heart from all the evil thoughts drawn from the aspect of the evil inclination — which is the aspect of the fire of the Sitra Achra. And this is the aspect of: "lo siv'aru eish b'chol moshvoseichem b'yom haShabbas" — that is, both regarding the aspect of the upper house — one must guard oneself from the aspect of foreign fire [eish zarah] — and draw the aspect of: "v'libi chalal bekirbi" — the aspect of the contraction — which is the rectification of the upper house. And likewise regarding the aspect of the lower house — which is the aspect of Malchus that is revealed through the aforementioned contraction and hollow space — one must guard oneself from the fire of the Sitra Achra literally — which is the evil inclination in the heart — and draw the aspect of: "v'libi chalal bekirbi" in its plain meaning — to purify the heart from all evil thoughts — as mentioned above. And this is the aspect of: "v'taher libenu l'avdecha be'emes — v'hanchilenu — v'chol haggid — Shabbas kodshecha [and purify our heart to serve You in truth — and grant us — and so on — Your holy Shabbos]." And this is what our Sages of blessed memory taught [Zohar Pinchas, folio 264, and in many places]: that specifically the weekday fire is forbidden to kindle — but not the holy fire — such as the altar fire.

(And see also Tractate Shabbos, folio 20.) For even though one must also contract even the holy blaze at its root — as mentioned above — nonetheless one must leave some aspect of the holy fire — to subdue through it the fire of the Sitra Achra — which is the fire of the evil inclination and the evil thoughts — as explained in Zohar Tzav, folio 27: "zos Toras [this is the Torah of]" — "da Keneses Yisrael [this is the Congregation of Israel]." "ha'Olah [the burnt offering]" — "da machshavah ra'ah — d'ihi salka al re'usa d'var nash — v'chol haggid — ba'ay l'aokda lah b'nura [this is the evil thought — that rises up according to the will of a person — and so on — one needs to burn it up in fire]," and so on. "u'vigyn kach: al mukdah al hamizbe'ach [and for this reason: 'upon the hearth — upon the altar']," and so on — which is the aspect of what one needs to pray. And likewise all the sacred matters — "la'asosom [to do them]" — specifically [davka] — with blazing of the heart — for through this one merits the purity of the heart — as explained below within in Siman 156. And this is the aspect of the flame of fire [shalhava d'asha] that descends on Erev Shabbos to subdue the husks — that is, as mentioned above. And this is what is written concerning Shabbos [Deuteronomy 5:15]: "v'zachareta ki eved hayisa b'eretz Mitzrayim [and you shall remember that you were a slave in the land of Egypt]," and so on — for the Exodus from Egypt was the rectification of the two houses mentioned above — as understood within — and for this reason the month of Nissan is called: אָבִי"ב [Aviv]. And this is the aspect of: "Mizmor Shir l'Yom HaShabbos" — and our Sages expounded: "l'yom shekulo Shabbas [for the day that is entirely Shabbos]," and so on — that is, the aspect of the song that will be awakened in the future — which is drawn through this — as brought within.

And also — Shabbos is the aspect of a woman — the aspect of: "Keneses Yisrael yihyeh ben zugcha [the Congregation of Israel shall be your mate]" — and as explained below in Siman 277. "v'ishah yir'as Hashem [and a woman who fears Hashem]" [Proverbs 31:30] — this is the aspect of counsel [etzah], and so on — as explained within. And this is what our Sages of blessed memory taught: "he is given all the desires of his heart" — for this is the aspect of: "yiten lecha chi'levavecha — v'chol atzasecha yimaleh [may He give you according to your heart — and may He fulfill all your counsel]." [Psalms 20:5] And this is the aspect of: "u'fros aleinu sukkas shelomecha — v'taknenu b'etzah tovah [and spread over us Your canopy of peace — and guide us with good counsel]." For the essential spreading of the Sukkas Shalom is Shabbos — the aspect of: "HaPoreis sukkah shalom [Who spreads a canopy of peace]," and so on — which one recites on Shabbos. And also Shabbos is the aspect of repentance — as explained elsewhere — and it is the aspect of: "gedolah teshuvah shemagi'a ad kisei haKavod [great is repentance — for it reaches the throne of glory]." For Shabbos is the aspect of the World of Beriyah — the aspect of the World of the Throne [olam haKisei] — as explained in the kavannos. And also Shabbos is the aspect of: "gedolah teshuvah shemekarevis es hage'ulah [great is repentance — for it hastens the redemption]." For: "almilai shamru Yisrael shtay Shabbasos — miyad nigalin [were Israel to observe two Shabbosim — they would be redeemed immediately]." And these two Shabbosim — specifically [davka] — are for the ascent of Malchus — which is the aspect of the Small Shabbos — as explained in the Tikunim — for it is the aspect of the lesser light [ma'or haKatan] — the aspect of: "achos lanu ketanah [we have a little sister]" [Song of Songs 8:8] — as brought within. And through guarding Shabbos as befitting — especially through the repentance of Shabbos — she becomes in the aspect of the two great luminaries — for she becomes equal to him, as it were.

And not only that — but they ascend even to Binah — which is called the Great Shabbos — as explained in the Tikunim — and through this the redemption draws near — and they are redeemed immediately.

And also — through the repentance of Shabbos one merits to attain the secrets of the Torah — which flow from the aspect of: "oraissa d'Atika sitima'ah [the hidden Torah of the Ancient One]" — which is the essential delight of Shabbos — for this is the aspect of: "az tis'anag al Hashem [then you will delight in Hashem]" — "al Hashem" — specifically [davka] — as explained within. And therefore the essential study of Kabbalah is on Shabbos — as is well-known — for on Shabbos it is called Kabbalah [reception/receiving] — for then: "aliyat bein tren dero'in d'Malka [she ascends between the two arms of the King]" — as brought in the kavannos. And this too is the aspect of: "בְּרֵאשִׁית — ב' רֵאשִׁית [Bereishis — two beginnings]" — for Shabbos is the aspect of the beginning-point of creation — for it is the ultimate purpose of the creation of heaven and earth — and the ultimate purpose is closest to the beginning of thought — in the aspect of: "sof ma'aseh b'machshavah techilah [the end of deed was first in thought]" — and as explained elsewhere. And there are two aspects of: "reishis [beginning]" in the aspect of [Leviticus 19:3]: "es Shabsosai tishmoru [My Shabbosim shall you observe]" — two Shabbosim: the aspect of Shabbas d'leila [Shabbos of the night] and Shabbas d'yoma [Shabbos of the day] — as explained in the holy Zohar. (And even though there is also the aspect of the Supernal Shabbos above all of them — as explained in Zohar Yisro, folio 92 — nonetheless since it is the root of the two aforementioned Shabbosim it is counted together with both of them — and it is included in them.

✦ Translator's Summary — Siman 49

And one can say that for this reason we also find in the general year that there are likewise two beginnings — the aspect of Tishrei and Nissan — and Passover is called Shabbos — as it is written: "mimachras haShabbas [from the morrow of the Shabbos]." [Leviticus 23:15] And likewise regarding Rosh Hashanah, Yom Kippur, and Sukkos — the language of Shabbos is used. But specifically regarding the festival of Shavuos we do not find the language of Shabbos — for it is the aspect of the Supernal Shabbos mentioned above — which is included with them — and it itself remains in great privacy and concealment. And as understood from the holy Zohar regarding the matter of why Shavuos is only one day — while Passover and Sukkos are [multiple days], and so on — see there. There is more to explain in this as well — only in a different manner from what is explained above — and we have no time for this at present.) And because the holiness of Shabbos is the aspect of the revelation of the holy Malchus — the aspect of the kingdom of David and the building of Jerusalem — therefore it is stated [Jeremiah 17:24–25]: "v'hayah im shamo'a — v'chol haggid — v'likaddesh es yom haShabbas — v'chol haggid — u'va'u v'sha'aray ha'ir hazos — melachim v'sarim yoshvim al kisei David [and it shall be — if you hearken diligently — and so on — and to sanctify the Shabbos day — and so on — and there shall come through the gates of this city kings and princes sitting on the throne of David]," and so on. [וכו'] And therefore: "aku'm she'shavas chayav misa [a heathen who observes Shabbos is liable to death]" — for the holy Malchus is the aspect of: "techeles d'achlay kula v'shatzay kula [blue-violet that consumes all and destroys all]" — but Israel who cleave to it are alive and enduring. For the essential vitality comes from there — the aspect of: "David Melech Yisrael chai v'kayam [David — King of Israel — is alive and enduring]" — as explained within — and this is the aspect of: "to'amehah chayyim zachu [those who taste it have merited life]." And therefore Shabbos is also called Kallah — as it is written: "bo'i challah bo'i challah [come, O bride — come, O bride]" — as explained within. And this is why the portion of Tzitzis and techeiles is juxtaposed to the matter of Shabbos — adjacent to the mekashsheysh [wood-gatherer] — as our Sages of blessed memory taught. And this is the aspect of the songs, hymns, and praises recited on Shabbos — for Malchus is the aspect of "chavatzeles haSharon [the rose of Sharon]" [Song of Songs 2:1] — the aspect of [Psalms 87:7]: "v'sharim k'cholelim [and singers like those who dance]" — "na'im zemiros Yisrael [sweet songs of Israel]" — the aspect of: "l'ma'an yezamercha kavod v'lo yidom [so that my glory shall sing to You and not be silent]" [Psalms 30:13] — and as explained within.

And this is the aspect of the joy and the dancing of Shabbos — for Shabbos is the aspect of groom and bride — as explained in the Tikunim — and just as at a wedding one makes joy and dancing — as explained within — likewise on the holy Shabbos. And this is the aspect of: "zachrehu al haYayin [remember it over wine]" — for this is the aspect of: "yimaleh gronam shel talmidey chachamim yayin [may the throats of Torah scholars be filled with wine]" — as explained within.

For through wine joy is drawn — and the heart is opened — in the aspect of: "v'yayin yesamach levav enosh [and wine gladdens the heart of a person]" [Psalms 104:15] — and the G-dliness within the heart is revealed — and there occurs in his heart the aspect of the formation of the worlds — that is, the aspect of the revelation of the traits and the revelation of Malchus — which is the ultimate purpose of creation — and all of this is encompassed within the holiness of Shabbos, as mentioned above. And this is what our Sages of blessed memory taught [Tractate Shabbos 119b]: "kol hamispallel b'Erev Shabbas v'omer Vayechulu — v'chol haggid — ka'ilu na'asah shutaf laKadosh baruch Hu b'ma'aseh Bereishis — shene'emar Vayechulu — v'chol haggid — al tikri Vayechulu ela Vayechalu [all who pray on Erev Shabbas and say Vayechulu — and so on — it is as if he became a partner with the Holy One, blessed be He, in the work of creation — as it is stated Vayechulu — and so on — do not read Vayechulu but rather Vayechalu]." For since the ultimate purpose of creation was for the revelation of His Malchus — through the traits — which are the aspects of the worlds created and formed through the wisdom in the heart — and this depends only on the choice of a person — to draw the two aspects of: "v'libi chalal bekirbi" mentioned above — and through this comes the revelation of the traits and the Malchus — which is th

e ultimate purpose of creation — if so — it follows clearly — that the person who merits this is in the aspect of: "shutaf laKadosh baruch Hu b'ma'aseh Bereishis [a partner with the Holy One, blessed be He, in the work of creation]." And because the essential drawing of the aforementioned rectifications is through the holiness of Shabbos — for then the power of the evil inclination is subdued — which is the aspect of the foreskin of the heart — the dullness of the heart — which wishes to contamina

te the hollow space of creation, heaven forfend — as explained within — therefore the essential completion of all of creation is on Shabbos — for this is the aspect of [Genesis 2:2]: "vayechal Elokim b'yom hashevi'i melachto asher asah [and G-d completed on the seventh day His work that He had done]" — and in the manner of what our Sages expounded. Yet even within the holiness of Shabbos — which is fixed and enduring by itself — as our Sages of blessed memory taught — nonetheless this also depends only on the choice of the holy Israel.

And therefore Israel were commanded to guard the Shabbos — as it is written: "v'shamru Bnay Yisrael es haShabbas — la'asos es haShabbas" — and our Sages expounded: that it is as if they literally make the Shabbos. And likewise — because the essential creation was for the revelation of His Malchus — which comes only through human beings who possess free choice — for this reason the husks were created, heaven forfend — on Erev Shabbos at twilight [bein hashmashos] — and all of it for the sake of the power of free choice — and the Holy One, blessed be He, weighed in His mind and in His holy wisdom — that for the sake of the power of free choice — through which the revelation of Malchus would come — which is the ultimate purpose of creation — for the sake of this intention He had already accomplished enough in what He had created. And then He said to His world: "day [enough]" — as our Sages of blessed memory taught — and immediately drew the holiness of Shabbos — so that the one possessing free choice would have the power to incline his choice toward good — to subdue the evil inclination before the good inclination — through his choice and through the power of the holiness of Shabbos.

But on Shabbos — which is the aspect of the perfection of Da'as — then all the labors and weekday deeds are nullified. And also: "im tashiv miShabbos raglecha," and so on — alludes to the perfection of the sacred union of Shabbos — as mentioned above many times. And also: "im tashiv miShabbos raglecha" alludes to children — in the aspect of: "bera kara d'avuha [a son is the leg of his father]." And likewise — the students are in the aspect of [Exodus 11:8]: "v'chol ha'am asher b'raglecha [and all the people who are at your feet]." And this too is the aspect of: "me'asos chafatzecha" and so on — for the sacred fathering of children — and likewise the establishing of students — through all of which Da'as is further drawn and revealed — this is the essential affairs of Heaven — in the aspect of [Isaiah 42:21]: "Hashem chafetz l'ma'an tzidko — yagdil Torah v'ya'adir [Hashem desired — for the sake of His righteousness — to magnify the Torah and to make it glorious]." And it is written [Ezekiel 18:23]: "hachafetz achphotz — v'chol haggid — ki im b'shuv rasha [do I truly desire — and so on — except in the repentance of the wicked]" and so on — which is the aspect of penitents and converts. And it is written [Micah 7:18]: "ki chafetz chesed hu [for He desires lovingkindness]." And Chesed is the aspect of the teaching one imparts to students — which is the aspect of: "Toras chesed [a Torah of lovingkindness]" [Proverbs 31:26] — and as explained elsewhere. And this: "v'karas l'Shabbas oneg — liKdosh Hashem mechubbad [and you shall call the Shabbos a delight — the holy one of Hashem, honored]." For in the perfection of Da'as and the mental faculties — there is the essential delight and honor — as mentioned above many times.

And this is the aspect of: "she'amar l'olamo day [that He said to His world: enough]" — that is, the power of free choice is already complete — so that through this Malchus is sometimes in the aspect of Dalet, heaven forfend — and when one chooses the good — one then draws the Yod into the Dalet — and the Yod is the aspect of Chochmah — the aspect of Kodesh — as explained within — and this itself is the aspect of the holiness of Shabbos — as it is written: "u'shemartem es haShabbas ki kodesh hu [and you shall guard the Shabbos for it is holy]." [Exodus 31:14] And then Malchus is the aspect of Heh — which is Dalet with a Yod — for this is the aspect of: "day" — as explained within. And then: "Vayechulu hashamayim v'ha'aretz [and the heavens and the earth were completed]," and so on — [וכו'] — shamayim [heavens] and aretz [earth] are the aspects of the traits and Malchus — as is well-known.

It follows from this that the one who possesses free choice has a share in creation itself — and likewise in the completion of creation and the rest [menuchah] drawn on the holy Shabbos — for it all depends only on his choice.

And this is the aspect of: "al tikri Vayechulu [do not read Vayechulu]" — for by themselves they were not yet completed [nechlu] and finished — for according to the greatness of G-d, blessed be He — Who is without end — endless worlds and creations could have been created — but for the sake of the one possessing free choice — and because the Holy One, blessed be He, wished that Israel should have the power to incline their choice toward good — therefore He completed all of creation then and said: enough — and immediately drew the holiness of Shabbos. It follows that they have a share also in the fact that creation was completed then — for this is the aspect of: Vayechalu [they completed it]. And when a person contemplates this in his thought — he then truly binds himself to the holiness of Shabbos — which encompasses the aspects of the two houses mentioned above — Binah libah and Malchus — which is the aspect of prayer with devotion of the heart. And likewise regarding what he has blemished already, heaven forfend — he should repent with his whole heart — in the aspect of: "u'levavo yavin v'shav [and his heart shall understand and he shall return]" [Isaiah 6:10] — as explained within. And therefore he immediately begins to pray with devotion — and likewise recites Vayechulu with devotion. And regarding the past — he accepts upon himself to return with a whole heart — until the ultimate purpose of creation is truly completed through him as well. Therefore: "ka'ilu na'asah shutaf laKadosh baruch Hu b'ma'aseh Bereishis [it is as if he became a partner with the Holy One, blessed be He, in the work of creation]" — that is, as mentioned above. And this is what our Rebbe of blessed memory was precise about — in Sefer haMidos, the entry Teshuvah [repentance] — where he wrote in letter 87: "kol ha'omer Vayechulu b'kavanah u'mispalel b'kavanah — Mal'achey haShareis mevakshin mehaHashem Yisbarach sheyikaper lo [all who recite Vayechulu with devotion — and pray with devotion — the ministering angels pray to G-d, blessed be He, that He should forgive him]." And its root is from what our Sages of blessed memory taught there on the aforementioned folio — that the ministering angels, and so on — and say to him [Isaiah 6:7]: "v'sar avonecha v'chata'ascha techupar [and your iniquity is removed — and your sin i

s atoned]." (And see in Shiltay Giborim how he explained this.) And according to the above — this is in its plain meaning — for through complete repentance of the heart — especially through the power of the holiness of Shabbos — everything is forgiven.

But since the essential rectification of prayer — which is the aspect of Malchus — comes through the devotion of the heart — and likewise through this the essential rectification of repentance — as mentioned above — therefore our Rebbe of blessed memory was precise — to add and write — that this is specifically when it is with devotion (which is not explicitly stated in the words of our Sages of blessed memory in the Gemara — but is understood of itself).

For even one who merits to understand the hints from all the engagements of this world — nonetheless one must be content with a minimal amount of them — and only what is truly necessary — as explained within. And this too is the aspect of Shadai — that He said to His world: "day [enough]" — the aspect of the aforementioned contentment. And this is the aspect of what on Shabbos one must completely rest from labor — for even though the labors of the six weekdays also must be done in holiness — and to understand the holy hints clothed within them — and to cleave through them one's thought to the World to Come — and then the labors are in the aspect of the work of the Mishkan [Tabernacle] — as is well-known — nonetheless even the work of the Mishkan does not override Shabbos — for on Shabbos one must engage only in those sacred services that are higher than these.

And this is what our Sages of blessed memory taught there: "kol hameshamer Shabbas — afilu avad avodah zarah k'dor Enosh — mochalin lo [all who guard the Shabbos — even one who worshipped idolatry as in the generation of Enosh — he is forgiven]" — for the first Adam — when he blemished — and did not immediately complete the ultimate purpose of creation in its perfection — Shabbos came and protected him. Afterward he separated from his wife for 130 years — as our Sages of blessed memory taught. For the essential purpose of having children is so that there should be human beings who accept the yoke of His Malchus — for the sake of which the world was created — and when he saw that he — the first being formed by the hands of the Holy One, blessed be He — had not completed the purpose of creation — if so, why should he father more children? — for who knows whether they will accept the yoke of His blessed Malchus — or perhaps they will blemish even more, heaven forfend. But afterward he returned and was united with his wife — and fathered Shes [Seth] — from whom the world was established — and in him was the spark of Moshe Rabbeinu, peace be upon him — as is well-known — and then he began to draw somewhat the aspect of the World of Rectification [olam haTikkun] — which is the aspect of the holiness of Shabbos.

For Moshe Rabbeinu is from the aspect of the holiness of Shabbos — the aspect of: "yismach Moshe b'matan chelko [Moshe rejoices in the gift of his portion]" — as is well-known. But since only the beginning of the sparkling of the rectification had started — therefore he was only called Shes — and the letter Beis of שַׁבָּת was still missing — and it was not completed until Israel received the Shabbos and the Torah — as understood in Zohar Bereishis, folio 56. But [Genesis 4:26]: "u'leShes gam hu yulad ben — vayikra shemo Enosh — az huchal likro b'shem Hashem [and to Shes also a son was born — and he called his name Enosh — then it became profane to call out in the Name of Hashem]" — and Rashi explained: "huchal — v'na'asah chullin [it became profane — and became desecrated]," and so on — that is, this was the aspect of the desecration of Shabbos. For: "Shabbas shema d'Kub"H [Shabbos is the Name of the Holy One, blessed be He]" — and they worshipped idolatry and followed their evil inclination — which is the aspect of the desecration of Shabbos — in the aspect of: "v'es Shabsosai chilellu — ki acharay gilluleihem libam holech" — as mentioned above. And therefore our Sages of blessed memory taught: "hamedhalel Shabbas b'farhesya k'oved avodah zarah [one who desecrates Shabbos publicly is like one who worships idolatry]." And conversely: "hameshamer Shabbas — afilu avad avodah zarah k'dor Enosh — mochalin lo" — for Shabbos is the aspect of complete repentance through which everything is rectified, as mentioned above. And this [Isaiah 56:4–5]: "ki choh amar Hashem la'sarisim — asher yishmeru es Shabsosai — v'chol haggid — v'nasati lahem b'veisi u'v'chomasai — yad v'shem tov mibbanim u'mibbanos — shem olam etein lahem — asher lo yikaret [for so says Hashem to the sarisim — who guard My Shabbosim — and so on — and I will give them in My house and within My walls — a hand and a name better than sons and daughters — an eternal name I shall give them — that shall not be cut off]." For the saris says: since the revelation of His blessed Malchus is the ultimate purpose of creation — and the revelation of His blessed Malchus comes only through human beings — and for this reason one must father children — so that His blessed Malchus shall be revealed from generation to generation — in the aspect of: "l'dor v'dor hamlichu la'Kel [fro

m generation to generation they crowned G-d]" — and it is written: "yimloch Hashem l'olam — v'chol haggid — l'dor v'dor [Hashem shall reign forever — and so on — from generation to generation]." [Psalms 146:10] And therefore when he is a saris and cannot father children — he is a dry tree. And therefore the prophet promised him — that even so — through the guarding of Shabbos, and so on — "v'nasati lahem yad v'shem tov mibbanim u'mibbanos" — for sons and daughters exist only for the purpose of the perfect revelation of His Malchus — which is the aspect of: "י"ד" [Yad] — that is — through drawing the Yod into the Dalet — and it becomes Heh. And likewise it is the aspect of: "shem" — the aspect of: "baruch shem kevod malchuso [blessed is the Name of His glorious Malchus]" — and as understood in the teaching Anochi, Siman 4. And this is the aspect of: "v'lo yimacheh shemo miYisrael [and his name shall not be blotted out from Israel]" [Deuteronomy 25:6] — stated regarding one who dies without children, heaven forfend. But through guarding Shabbos — which is the Name of the Holy One, blessed be He — and then the drawing of the Yod into the Dalet is perfectly accomplished — as mentioned above — therefore: "v'nasati lahem yad v'shem tov mibbanim u'mibbanos." And likewise [Isaiah 56:6–7]: "u'vnay haneychar hanilavim el Hashem [and the children of the stranger who attach themselves to Hashem]," and so on — [וכו'] — for even though they were not born in the holiness of Israel — and do not have a share in the aspect of the revelation of the holy Malchus — on the contrary — and so on. [וכו'] And therefore it is written: "ki e'eseh chalah [for I will make an end]," and so on — [וכו'] — the aspect of: "kaleh b'cheimah — kalah — v'ein'amo — v'yed'u ki Elokim moshel b'Yaakov [make an end with fury — make an end — and they shall be no more — and they shall know that G-d rules in Yaakov]," and so on. [וכו'] [Psalms 59:14] And therefore they are utterly distant from the holiness of Shabbos — on the contrary — a heathen who observes Shabbos is liable to death — as mentioned above. Yet even so: "al yomar ben haneychar — havdel yavdileni Hashem mei'al amo [let not the son of the stranger say: Hashem has surely separated me from His people]." [Isaiah 56:3] For all of this is only while he remains a heathen.

But if he desires to draw close to the holiness of Israel — and to be attached also to Hashem — and to accept upon himself the yoke of His commandments — and the guarding of Shabbos — which is equal in weight to the entire Torah — through this: "v'hevi'osim el har kodshi — v'simachtim b'veis tefillasi — v'chol haggid — ki veisi veis tefillah yikara l'chol ha'amim [and I shall bring them to My holy mountain — and I shall gladden them in My house of prayer — and so on — for My house shall be called a house of prayer for all the peoples]." For in truth the holy Malchus — which is the aspect of prayer — awaits this — that His blessed Malchus shall be revealed over all the earth — and all of them shall accept upon themselves the yoke of His blessed Malchus. "ach mi gar itach b'anyosecha alayich yipol [but whoever dwells with you in your poverty — upon him shall fall]" [Isaiah 54:15]. For specifically in this world — where Malchus is, as it were, in poverty and want — in the aspect of Dalet — then whoever wishes to draw close and to engage also in the drawing of the Yod into the Dalet — which is the essential rectification — for this is the aspect of the holiness of Shabbos — as mentioned above — certainly he is accepted — and he is exactly like an Israelite in all his matters. And this is what is written concerning the guarding of Shabbos: "v'gercha asher bishearecha [and your stranger who is within your gates]" [Deuteronomy 5:14] — and our Sages expounded [Tractate Yevamos 48b] — see Rashi and Tosafos there — this refers to a ger tzedek [righteous convert]. And this [Isaiah 58:13]: "im tashiv miShabbos raglecha [if you return from Shabbos your foot]" — see in the commentary of the holy Ari z"l that follows the Tikunim — where he wrote on the secret of this verse — and this is his language: "v'da ki darchei haKallah v'sefiros she'lah — na'asim miBinah — v'chol haggid — v'dinin mis'arin minah — v'lifichach raglehah yordos maves — v'chol haggid — u'v'Shabbas na'asin drachehah miKodesh — she'hu Choch

mah — v'zeh sod haKiddush — v'az raglehah olos b'kodesh — v'ein Satan v'ein pega ra [and know that the ways of the Bride and her Sefiros — are made from Binah — and so on — and harsh judgments are aroused from her — and therefore her legs descend to death — and so on — but on Shabbos her ways are made from Kodesh — which is Chochmah — and this is the secret of the Kiddush — and then her legs ascend in holiness — and there is no Satan and no evil occurrence]." And this [Psalms 119:59]: "chashavti derachay — v'ashivah raglai el edosecha [I considered my ways — and I turned my feet toward Your testimonies]," and so on — see there. That is — for during the weekdays there is sustenance, as it were, even to the Malchus d'Sitra Achra (which is from the aspect of the evil inclination — the aspect of the dullness and foreskin of the heart) from the holy legs — and this comes from the fact that the root of the ways of Malchus is from the aspect of Binah libah — and harsh judgments are aroused from her — for there is the secret of the contraction — which is the aspect of harsh judgments. (And see in Likutay Halachos, the laws of Minchah prayer.) For the contraction is the aspect of the hiding of the face. Even though in truth the essential contraction and hiding are for the sake of revelation — in order that through this the revelation of the traits can come, and so on — as explained within — nonetheless since the nature of the contraction is the aspect of hiding — the aspect of harsh judgments — when it descends through the chain of being until it reaches the aspect of Malchus — then the Sitra Achra has the power, heaven forfend, to strengthen — until it wishes to conceal completely the Divine light

within the heart of the Jewish person — for this is the aspect of [Psalms 14:1]: "amar naval b'libo — ein Elokim [the fool says in his heart — there is no G-d]" — "b'libo [in his heart]" — specifically [davka] — and as mentioned above. Therefore one must sweeten the harsh judgments at their root. And this comes through drawing from the aspect of the supernal Chochmah — which is higher, as it were, than Binah — and it is the root of the acts of lovingkindness — as is well-known — and through this the harsh judgments within Binah are sweetened — which is the aspect of the upper Heh — the upper house [beisa ila'ah] — until through this the lower house [beisa tata'ah] is also rectified — the lower Heh — which is the aspect of Malchus — and then her legs ascend from there — in the aspect of: "chashavti derachay [I considered my ways]" — drawing upon her the light of Chochmah — which is the aspect of supernal thought — and then: "v'ashivah raglai el edosecha [and I turned my feet toward Your testimonies]" — and then the Sitra Achra has no power to draw sustenance from there — but on the contrary: "Imma ozfas ma'nehah l'vrata [the Mother lends her vessels to her daughter]" — for Malchus receives the power of the Gevuros and the harsh judgments within Binah — to burn and annihilate through them all the other sides that wished to draw sustenance from her — as mentioned above — in the aspect of [Deuteronomy 4:24]: "ki Hashem Elokecha eish ochlah hu [for Hashem your G-d is a consuming fire]" — which is the aspect of techeiles as explained within.

And through this power — the Tzadikim and penitents strengthen themselves to run on this path — on which they could walk in the time when they were distant from Him, blessed be He — and therefore on Shabbos it is forbidden to take large strides — for this is from the Sitra Achra — as explained in the aforementioned commentary of the holy Ari z"l — that is, so as not to give power through this to the Sitra Achra to draw sustenance from the holy legs, heaven forfend. And therefore for a mitzvah it is permitted to run even on Shabbos — as is explicitly stated in the words of our Sages [Tractate Berachos 6b]: "mitzvah larutz l'dvar halachah afilu b'Shabbas [it is a mitzvah to run for a matter of halachah even on Shabbos]." For the large stride for the sake of hearing a matter of halachah is in the aspect of: "yasis k'gibor larutz orach [rejoices like a mighty man to run a course]" [Psalms 19:6] — mentioned above. And this: "me'asos chafatzecha b'yom kadshi [from pursuing your affairs on My holy day]" — for the affairs and weekday deeds have within them a grip of the Sitra Achra — the aspect of the: "arlas lev [foreskin of the heart]" — the dullness of the heart — which is in the aspect of [Proverbs 18:2]: "lo yachphotz chesil b'sevunah [a fool does not desire understanding]," and so on — [וכו'] — the aspect of [Ecclesiastes 5:3]: "ki ein chefetz biksilim [for there is no desire in fools]." But on Shabbos one must engage only in the affairs of Heaven — which is the aspect of the rectification of the holy Malchus — the aspect of the building of Jerusalem — of which it is stated [Isaiah 62:4]: "ki lach yikara Cheftzi-Vah [for you shall be called 'Cheftzi-Vah' — My desire is in her]" — the aspect of repentance — of which it is stated: "hachefetz achphotz — v'chol haggid — ki im b'shuv rasha midarkav v'chayah [do I truly desire — and so on — except in the repentance of the wicked from his way — that he should live?]" [Ezekiel 18:23] And this: "v'karas l'Shabbas oneg — liKdosh Hashem mechubbad [and you shall call the Shabbos a delight — the holy one of Hashem, honored]" — for the aspects of Chochmah and Binah — the aspects of the upper house — are where the essential delight is — as is well-known — and as mentioned above many times. And there too is the essential honor — the aspect of [Proverbs 3:35]: "kavod chachamim yinchalu [the wise shall inherit honor]." And also — because Malchus — the lower house — is the aspect of the King of Glory [Melech haKavod].

And this is what our Sages expounded: "kabdayhu b'chevush nakiyah [honor it with a clean garment]" — for then Malchus ascends in a great ascent — until it is called Kabbalah — which is the aspect of: "oraissa d'Atika [the Torah of the Ancient One]" — which is the aspect of the Throne of Glory [Kisei haKavod] — which is covered in the aspect of [Proverbs 27:26]: "kevasim l'levushecha [lambs for your garments]." And this is due to [Proverbs 25:2]: "kevod Elokim haster davar [the glory of G-d is to conceal a matter]" — as explained within. And on Shabbos one merits to attain it — and this is the secret of the Shabbos garments — as also understood in the Tikunim. And this: "v'chibadto mei'asos derachecha [and honor it — from pursuing your own ways]" — and our Sages expounded: "she'lo yifsa'a pis'ayah gasah [that one should not take large strides]" — that is, as mentioned above. And this: "derachecha [your ways]" — specifically [davka] — but for a matter of halachah it is a mitzvah to run — as mentioned above. And this: "mimitzo chafatzecha v'daber davar [from pursuing your affairs — and speaking words]" — for Shabbos is the aspect of the perfection of the holiness of speech — which is the aspect of Malchus — as mentioned above. And therefore it is forbidden to arouse any weekday speech. And therefore our Sages expounded: one should not petition for one's personal needs — for prayer — when it is with devotion — is in the aspect of the ascent of Malchus — the aspect of [Leviticus 6:2]: "hi ha'olah [this is the burnt offering]" — and the burnt offering is entirely consumed [kalil]. Therefore one must intend in it only for the sake of Heaven — and even in the petitioning for one's needs one should intend so that through this one can serve G-d, blessed be He, in perfection. (And as explained in greater detail in Simanim 14 and 15.) And because most of the time a person intends in petitioning for his needs in its plain sense — for his own benefit and enjoyment — therefore on Shabbos — when there is the ascent of Malchus and prayer in its perfection — one must not arouse in one's prayer any petitioning for one's needs — and also so that one should not be distressed — as our Sages of blessed memory taught. For through this one also blemishes the holiness of Shabbos — which is the aspect of: "nasata simchah b'libi [You have placed joy in my heart]" [Psalms 4:8] — as mentioned above. And this: "az tis'anag al Hashem [then you will delight in Hashem]" — and the Zohar expounded: "da Atika Kadisha [this is the Holy Ancient One]" — that is, through the merit of the holiness of Shabbos one merits to attain the aspect of: "oraissa d'Atika [the Torah of the Ancient One]" — which is the essential delight of Shabbos — as explained within. And this corresponds to the aspect of the ascent of the upper house — which is the aspect of Binah libah.

And therefore our Sages of blessed memory taught: "nosnim lo kol mishalos libo — shene'emar: v'hisanag al Hashem v'yiten lecha mishalos libecha [they give him all the desires of his heart — as it is stated: and delight in Hashem — and He will give you the desires of your heart]." [Psalms 37:4] And this: "v'hirkavticha al bamosey aretz [and I will cause you to ride upon the heights of the earth]" — and the Zohar expounded: "da Chakla Tupichin Kadishin [this is the Holy Apple Orchard]" — which is the aspect of the ascent of Malchus — as is well-known. And this is the aspect of the ascent of the lower house — the aspect of the revelation of the holy Malchus and the nullification of the Malchus d'Sitra Achra — and therefore our Sages of blessed memory taught: one is saved from the subjugation of kingdoms. "v'ha'achalticha nachalas Yaakov avicha [and I will feed you with the heritage of Yaakov your father]" — "da Ze'ir Anpin [this is Ze'ir Anpin]" — the aspect of Tiferes — which is the totality of the revelation of the traits — as is well-known — until through this comes the aspect of the revelation of Malchus — as explained within.

And this is what our Sages expounded: one merits an inheritance without limits — for this is the aspect of [Malachi 3:10]: "v'harikosi lachem berachah ad bli day [and I shall pour out for you a blessing until there is no limit (bli day)]" — for the rectification of Malchus — from Dalet it becomes Heh through the drawing of the Yod into it — this is the aspect of wealth without limit: "ad bli day [until there is no limit]" — as explained within.