Likutei Moharan 135:4/ליקוטי מוהר"ן קל״ה:ד׳

14. Furthermore, we heard in this regard: If one is attached to the tzaddik, he is able to sense the holiness of yom tov. This is because the tzaddik is an aspect of the holiness of yom tov, as mentioned above.

2Now, the sign that one is attached to the tzaddik is if one possesses unpretentiousness. For, as mentioned, it is the nature of the lesser to be nullified before the greater. And the main bond is love: one should love the tzaddik with a complete love. As it is written (Genesis 44:30), “His soul was bound with his soul”; the Aramaic translation of which is, “he loved him as his own soul.” And as it is written (1 Samuel 18:1), “Yonatan’s soul was bound to the soul of David.”

3Moreover, his love for the tzaddik should be greater than the love of women, as in (2 Samuel 1:26), “Your love was wonderful to me, more than the love of women.” Then, by being bound to the tzaddik, he is able to receive the holiness of yom tov. This is because the essence of the festival is dependent upon the tzaddikim.

4For the main aspect of yom tov is to elevate the aspect of Malkhut (Kingship) of Holiness from among the evil forces, to eliminate the rule of the Four Malkhuts of the Other Side. Malkhut is called DaLeT, because “D’LeT (it hasn’t) anything of its own.” For there can be no king unless there is a people, hence [Kingship] has nothing of its own.

5Now, the Malkhut of Holiness, which is the aspect of dalet, fell and was turned into the Four Malkhuts of the Other Side. And on the festival, one must elevate the Malkhut of Holiness from the Four Malkhuts of the Other Side.

6Thus, it is written (2 Samuel 11:1), “And it was at the return of the year, at the time when kings go out.” The explanation is as follows: Yom tov is called “TeShUVat (the return) of the year.” This is because all the festivals are days of judgment, as in, “At four junctures the world is judged: on Pesach…” (Rosh HaShanah 16a).

7So one has to return in TeShUVah (repentance), and by doing so free the Malkhut from among the evil forces and nullify their rule. As our Sages teach: Great is repentance, for it draws the redemption closer (Yoma 86b). Through repentance we are redeemed from the Malkhut of the evil forces.

8This is the meaning of, “at the return of the year, at the time when MeLaKhim go out.” Then, the MaLKhut of Holiness/the dalet goes out from among the evil forces, and the power of the Four Malkhuts of the Other Side is eliminated.

9And the main thing is to nullify the power of the Malkhut of Amalek. This is because it encompasses the Four Malkhuts, as in (Numbers 24:20), “First among the nations is Amalek.”

10Therefore, when Shmuel killed Agag, the king of Amalek, it says (1 Samuel 15:33), “Shmuel cut down Agag,” and Rashi explains: he cut him in four. He cut the Four Malkhuts of the Other Side, so that they would not have power and dominion from the Malkhut of Holiness/the dalet. For he elevated the Malkhut of Holiness from them. And this is what happens on yom tov, as above.

11This is the meaning of “Va’ YeShaSePh (he cut down).” Vav Yud indicate action, while the root of the word is ShaSaPh. These are the first letters of Shavuot, Sukkot, Pesach—the festivals. At these times the Malkhut of Holiness goes forth. For the festivals are days of judgment, corresponding to fear of Heaven/ Malkhut, as it is written: Were it not for the fear of malkhut (the government)… (Avot 3:2).

12It is therefore said of Amalek (Deuteronomy 25:18), “They cut off those lagging to the rear… and did not fear God.” The power [which Amalek had over them] primarily stemmed from their not having elevated the Malkhut of Holiness—because they did not possess the fear of God, the aspect of Malkhut.

13Thus, with each festival is associated a fourfold mitzvah. Pesach: four cups of wine; Sukkot: four species; Shavuot: Torah study, which has four aspects—“Then he saw it and told of it; he prepared it, and also researched it” (Job 28:27). [This was said] with regard to Malkhut /the dalet, which goes out from the evil forces on the festival, as mentioned.

14And the Torah scholars correspond to Malkhut, as our Sages teach: Who are the malakhim (kings)? The rabbis (Gittin 62a)—because they elevate the Malkhut. The primary holiness of yom tov is thus achieved through them. And when one receives the holiness of the festival, one possesses humility and unpretentiousness, as above.

15This is the meaning of (Proverbs 22:4), “The heel of humility is the fear of God”—for fear corresponds to Malkhut.

16Our patriarch Avraham also labored over this. He pursued the four kings in order to elevate Malkhut from them. And from him came Yitzchak, Yishmael, Yaakov and Esav—paralleling the four sons: one wise, [one wicked, one simple, and one who knows not how to ask].

17(Everything from “Furthermore, we heard” until here has been expounded above, in Lesson I, 30, “How does One Harvest a Garden of Knives?”. See there).