Chapter 6

6. This is the reason why, in the beginning of the discourse, the previous Rebbe brings two extremes. On the one hand, Shabbos is called the queen, a reference to the Sefirah of Malchus which is lower than all the Sefiros and receives from them; as the Zohar 1 declares “the moon (a symbol of Malchus) has nothing of its own.” Similarly, our Sages 2 comment “he who works on Erev Shabbos, will eat on Shabbos” [i.e. Shabbos also is a receiver]. On the other hand, all the days of the week are blessed from the Shabbos. 3 Not only is Shabbos holier than the other days [of the week], it brings down blessing to them. [The resolution of this seeming contradiction is as follows:] The seven days of the week refer to the “seven days of creation”; the six week days refer to Z”A as it is written 4 “In six days G-d created the heavens and the earth.” [The Zohar 5 explains that the Hebrew phrase which reads “ששת ימים עשה” is literally translated as “Six days created.” The prefix “B.” which means “in” was omitted intentionally. The six days refer to G-d’s six emotional attributes, which were the active agents in creation.] Each day performed its service. Shabbos refers to Malchus. Since Malchus descended below, particularly as it has descended to the worlds of Briah, Yetzirah, and Asiah where “its legs descend towards death,” Shabbos (Malchus) receives from the six days of the week (Z”A). This is the service of purification (the purification of the animal soul and all material things) in the six days of the week. However, after (and through) this service on Shabbos, Malchus rises from the worlds of Briah, Yetzirah, and Asiah to its original source, [to a level where] it transcends Z”A. From [this level] all the days of the week are blessed and [Shabbos] draws down influence to the six days of the week (Z”A).