חלק ב

Shabbos is the aspect of the ultimate purpose — for it is the ultimate purpose of the act of heaven and earth. And the ultimate purpose is that Israel should have dominion over angels — and so on — as explained within. And this is the aspect of the angels that accompany the person on Erev Shabbos — as our Sages of blessed memory taught. And also — Shabbos is the aspect of the world of the Throne — for this is the aspect of: "b'yom hashevi'i nistalah v'yashav al kissay kevodo" — as is well-known. And it is the aspect of the root of all the souls — in the aspect of [Exodus 31:17]: "v'vayom hashevi'i shavas vayinafash" — as mentioned above many times. And also — Shabbos is the aspect of the building of Jerusalem — as it 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 v'sha'arey ha'ir hazos melachim v'sarim — v'yashevah ha'ir hazos l'olam." And our Sages of blessed memory taught: Jerusalem was destroyed only because they desecrated the Shabbos. And also — Shabbos is the aspect of the fullness of awe that depends upon the heart — for Shabbos is the aspect of the heart — as explained in the Tikunim. And it is the aspect of awe — the aspect of yirey Shabbas — as mentioned above many times. And also — through the holiness of Shabbos — the three desires [ta'avos] are rectified — which are the desire for money [ta'avas mamon] — the desire for eating [ta'avas achilah] — and the desire for sexual union [ta'avas mishgal].

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.

Shabbos is a foretaste of the World to Come — as our Sages of blessed memory taught. And the essential delight of the World to Come is to thank and praise His Name, blessed be He — and to know and recognize Him, blessed be He. And this is the aspect of [Exodus 31:13]: "lada'as ki Ani Hashem Elokeichem" — stated regarding Shabbos. And this is the aspect of [Psalms 92:2]: "Mizmor Shir l'Yom haShabbas — tov lehodos laHashem." And this is the aspect of [Jeremiah 17:24]: "v'hayah im shamo'a" — and so on — "v'ladesh es yom haShabbas" — "u'va'u b'sha'arey ha'ir ha'zos" — and so on — and [Jeremiah 17:26]: "u'mevi'ey todah beys Hashem [and those who bring a thanksgiving offering to the house of Hashem]" — "todah" — specifically — as mentioned above. And also — our Sages of blessed memory taught: all agree that on Shabbos the Torah was given — for this is the aspect of the laws [halachos] — which are the aspect of the delight of the World to Come — as explained within. And therefore our Sages of blessed memory taught: Shabbosim were given only for Torah study. And this is likewise the aspect of the four who must give thanks [arba'ah tzriyin l'hodos] — which are said at the entry of Shabbos. For when one goes out from the weekdays to receive some of the holiness of Shabbos — and to receive some illumination from the aspect of the flashing of the Da'as of the holy Shabbos — one must thank and praise His Name, blessed be He, for this — which is the aspect of the thanksgiving offering [korban todah] that they would bring when they went out from some trouble. And then on Shabbos — the aspect of halachah is drawn — that is, the journeys [haliclos] of the blood — to go in order within the pathways of the body. For during the weekday — the sadness and bitterness of the preoccupation with livelihood and the like intensify. And the essential bitterness is felt in the heart — in the aspect of [Proverbs 14:10]: "lev yodea maras nafsho" — for this is the aspect of: "keivan she'shavas — vav — avdah nefesh" — and then the blood rises and floods upon the heart — as explained within. And when the holiness of Shabbos arrives — then is drawn the aspect of: "menuchah v'simchah v'shalom v'shalvah v'hashket u'vetach" — and then all bitterness and all sadness are forgotten — in the aspect of [Isaiah 14:3]: "b'yom hani'ach Hashem lecha mei'atzevecha u'merogzecha" — and so on — as explained in the holy Zohar. And then the blood returns to go in order within the pathways of the body. And this is the aspect of the rectification of the legs — as explained within. And this is the aspect of [Isaiah 58:13]: "im tashiv miShabbos raglecha." And also — since the expenditure for the delight of Shabbos is great — and at first it appears as if one's money is diminished, heaven forfend — for this is the aspect of: "yerichos mitztalnanin" [the thighs grow cold]. But in truth — on the contrary — "kol hamosif mosifin lo" — and the wealthy ones of the other lands — through the fact that they honor the Shabbos — as our Sages of blessed memory taught. And this is likewise the aspect of the rectification of the legs — as explained within. And through this — birth comes easily — for this is the aspect of: "todah" — which has the same letters as "toledah [birth]" — and so on — as explained within. And this is the aspect of what our Sages of blessed memory taught [Tractate Shabbos 128]: one may assist a woman in giving birth on Shabbos.

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.

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.

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.

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 5

0:15] — 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 righte

ous." 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 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.

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 d

ominion 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].

✦ Translator's Summary — Part Two, Simanim 12 and 32

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.

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.

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.

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.

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.

Simanim 67, 71, 72, 73 continue in the next installment. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman

✦ Translator's Summary — Part Two, Simanim 38, 39, 40 (with embedded Siman 45)

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]."

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.

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.

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 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.

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. נ נח נחמ נחמן מאומן

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.

For then is the essential ascent of the worlds — upward and upward — which is the aspect of: "im esak shamayim" — and so on.

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]. 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.

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.

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 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.

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.

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.

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 נ נח נחמ נחמן מאומן 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]

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.

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 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] — for 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.

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.

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 livin

g 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 sp

lendors [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.

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.

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.

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.

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."

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.

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.

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 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.

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.

And therefore — also Adam the first man was saved from death through the fact that the holiness of Shabbos shielded over him — as our Sages of blessed memory taught — as mentioned above. For through the holiness of Shabbos — the sacred light mentioned above was drawn upon him. And therefore he merited to live afterward one thousand years — (together with the seventy years that he gave from his years to David — as our Sages of blessed memory taught) — for upon him was drawn the light of the aspect of the one thousand — mentioned above.

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 — which 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']

And this [Isaiah 58:13]: "im tashiv miShabbos raglecha" — that is, through the holiness of Shabbos — one will merit to nullify the pride — in the aspect of [Psalms 36:12]: "al tevo'uni regel ga'avah [let not the foot of pride come upon me]." And through this — one merits complete faith — which is the aspect of [Psalms 26:12]: "ragli amda b'mishor [my foot stands on level ground]" — as explained within. And this [Isaiah 58:13]: "me'asos chafatzecha b'yom kadshi" — for when one merits to elevate and rectify the sacred faith — which is the aspect of: "ad shetechleh regel min hashuk [until the foot ceases from the marketplace]." That is, one clarifies and elevates the faith — which is the aspect of: the foot from the marketplace [regel min hashuk] — which is the outer places — the aspect of the denials [kefirot] — as explained within. Through this — the foot literally ceases from the marketplace — for one does not need to go out to the marketplace for labor and commerce. For through faith — all the blessings and all the influences are drawn. And then one does not need any labor or business for livelihood. For this is the aspect of what on Shabbos all the labors are forbidden. And this is the aspect of: "me'asos chafatzecha b'yom kadshi" — and so on. And this [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 it is stated [Psalms 37:3–4]: "shechen eretz u're'eh emunah — v'his'anag al Hashem — v'yiten l'cha mishalos libecha." For the sacred faith is the source of all the blessings and all the influences — as mentioned above. And this [Isaiah 58:14]: "v'hirkavticha al bamosey aretz" — that is, one merits to nullify pride completely — and to nullify all the denials and idolatry — and the blemish of faith — from which is the essential grip of the Malchus d'Sitra Achra — and as explained elsewhere. And therefore our Sages of blessed memory expounded from this: one is saved from the subjugation of kingdoms. And [Isaiah 58:14]: "v'ha'achalticha nachalas Yaakov avicha" — that is, the complete unity between the Name Havayah and the Name Elokim is made. For this is the aspect of the heritage of Yaakov — who said [Genesis 28:21]: "v'hayah Hashem li l'Elokim" — and these two Names are the aspect of the sun and the moon. And this is likewise the aspect of Yaakov — as it is stated [Genesis 32:32]: "vayizrach lo hashemesh" — and he specifically counts according to the moon — as it is written [Exodus 12:2]: "hachodesh hazeh lachem" — and our Sages of blessed memory taught: the small one [katan] counts according to the small luminary — and so on. And also — the heritage of Yaakov is the aspect of the sacred Name Havayah — which is called only upon us — the holy people — the children of Yaakov. As explained in the holy Zohar. And Yaakov himself corresponds to the aspect of the sacred Name Havayah. For the holy Patriarchs — who are Avraham — Yitzchak — Yaakov — correspond to the aspect of the three sacred Names — which are: "El — Elokim — Hashem" — as is well-known. And also — the essential heritage of Yaakov is the World to Come — when then the sacred Name Havayah will be called as it is written — as our Sages of blessed memory taught. And this [Isaiah 58:14]: "ki pi Hashem diber" — for the speech [dibbur] — which is the aspect of Malchus — the aspect of "Elokim" — as it is written [Psalms 108:8]: "Elokim diber b'kodsho" — (and as explained elsewhere) — is united with the sacred Name Havayah, blessed be He — as mentioned above. 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.

Through the holiness of Shabbos — one merits complete repentance and the atonement of sin.

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.

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.

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 cov

enant 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. נ נח נחמ נחמן מאומן Na Nach Nachma Nachman MayUman Yikara DiShabsa — Simanim 21–22 Yikara DiShabsa · יקרא דשבתא Part One — Simanim 21 and 22 נ נח נחמ נחמן מאומן 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.

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.

[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.

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.

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.

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.

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 t

herefore 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.

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.

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 through

out 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 th e 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 fr

om 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 spee

ch — 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.

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.)

[וכו'] [Psalms 92:7–16]

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.

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.

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]."

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 holy 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 considered 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 because 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 immediately 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] rejoices" [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 petition of personal needs is sometimes the aspect of a hollow sound [kol havrarah] — one who cries only for his own benefit: "hav lan chayyay u'mezonay [give us life and sustenance]." And also because one is encompassed within the aspect 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 perfection — 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.

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]. 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. נ נח נחמ נחמן מאומן 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. 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. 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 stated [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 foolishness — 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, Your 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. 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. 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. Shabbos is the aspect of the sanctity of the light that shines in one thousand worlds — as understood in Pri Etz Chayyim, the gate of Shabbos, chapter 8. Where it is written there: after one elevates the world of Beriah into Atzilus — in [the prayer]: "tov lehodos" — one should have in mind to receive bounty and holiness from one thousand worlds — and so on. And through this one will merit the addition of nefesh — ru'ach — neshamah on Shabbos — and so on. And see there as well — regarding the secret of the one thousand portions of light that are restored to Moshe — in the secret of the addition of Shabbos — and so on. And through the guarding of the holy Shabbos — all of Israel merit to receive from this light — through the holy Tzadikim — who know how to divide the thousands into hundreds [l'chalek ha'alafim l'me'os]. And this [Song of Songs 8:12]: "ha'Alef lecha Shlomoh" — Shabbos is the aspect of Shlomoh [Shelomoh] — the aspect of the king upon whom peace depends [Melech shehaShalum shelo]. And it is the secret of the light that shines in the one thousand worlds — as mentioned above. And this [Song of Songs 8:12]: "u'masa'ayim l'notrim es piryo [and two hundred for those who guard its fruit]" — that is, the guardians of Shabbos merit to receive from this light — through the fact that it is divided into hundreds — as mentioned above. And since — regarding the secret of this tikkun mentioned above — that is, to divide the thousands into hundreds — one needs the Torah scholars who are vengeful and bearing grudge [nokem v'noter] — and so on — as brought within. Therefore — this aspect is also found in the holiness of Shabbos itself. And this is what is written [Exodus 31:13]: "ach es Shabsosai tishm'ru" — and its Targum: "bes yomei Shabbaya deili tetrun" — and so on — "ki os hu" — and so on — "lada'as ki Ani Hashem mekadshechem." For through this one merits to receive from the secret of the aforementioned light — where is the essential fullness of the mental faculties and Da'as — which is the aspect of "Kodesh" — as is well-known. And therefore — the commandment here regarding the guarding of Shabbos is expressed in the plural: "es Shabsosai [My Shabbosim]." For the essential attainment is through the dividing of the light — as mentioned above. 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 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. 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. It is explained within that Shabbos is the aspect of: "tlas guvnin d'eina u'vat ein" — and through this — one merits to see one's own lowliness — and is saved from pride. And all the denials are nullified — and one merits complete faith. And through this — all the judgments are sweetened — and the deficiency of the moon is filled — and the Name Havayah is united with the Name Elokim. And the illumination of the Name Havayah is drawn upon Israel — and all the blessings and all the influences [hashpa'os] are drawn to Israel. And one merits to the aspect of the calling of the Name Havayah as it is written [kikesivah] — for this is the aspect of [Zechariah 14:9]: "b'yom hahu yihyeh Hashem echad u'shmo echad" — as our Sages of blessed memory taught. And this is why they are careful to sanctify the moon at the going out of Shabbos [kiddush levonah b'motza'ei Shabbas]. For through the holiness of Shabbos — the deficiency of the moon is filled. And this is why the blessing of the new month [birchas haChodesh] is pronounced on the holy Shabbos. And this is what is explained in the holy Zohar: "v'ha okimnah raza d'Hashem echad u'shmo echad — raza d'Shabbata — ihi Shabbas d'isachada b'raza d'echad" — and so on. For Shabbos is the foretaste of the World to Come — when then the aspect of: "Hashem echad u'shmo echad" — mentioned above — will be in fullness. 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 נ נח נחמ נחמן מאומן 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."