Likutei Moharan 8:3/ליקוטי מוהר"ן ח׳:ג׳

13. But what of the wicked people “who speak arrogantly, haughtily and contemptuously of the tzaddik” (Psalms 31:19) ? From where do they receive the ruach to fill the lack? But know! there is a RaV of the kelipah (husks). He corresponds to Esav, as is written in connection to Esav (Genesis 33:9), “I have RaV (a lot).” This also corresponds to (Genesis 36:40), “… the alufey (tribal chiefs of) Esav,” which Onkelos renders: “RaVrevay Esav”—who is the RaV of the husks.

2The wicked receive their ruach from him. And he corresponds to the impure ruach, a ruach Se’ARah (storm wind), as in (Genesis 27:11), “But my brother Esav is an ish SA’iR (hairy man).” This is why their ruach is temporarily strong and mighty, much like the storm wind which blows strongly while it lasts.

3Therefore, “he blows away all his enemies” (Psalms 10:5) —specifically “blows.” The wicked man overpowers them through the [blowing] ruach of his mouth, which is mighty while it lasts. But he has no permanence at all, and in the end is spent and disappears; his body and soul left wasted (cf. Tikkuney Zohar #18).

4{“But He is m’shalem (repays) His enemies to their face [in this world] in order to destroy them [in the next]” (Deuteronomy 7:10).} It is also written, “But He is m’shalem His enemies to their face in order to destroy them.” The word “m’ShaLeM” denotes the Sh’ LeyMut (wholeness [in place]) of the lack which is drawn to him—i.e., the aspect of extended ruach. This is also the meaning of “to their face.” The face corresponds to ruach, as our Sages taught: “Their facial expression bears witness against them” (Isaiah 3:9) —this refers to the nose (Yevamot 120a). [The nose] corresponds to ruach, as in, “And He breathed into his nostrils the breath of life,” and, “All in whose nostrils was a breath of the ruach-of-life.” But [His intention] is “in order to destroy them.” For even though at the moment he is mighty, in the end [God’s enemy] will be destroyed.

5This corresponds to: Erekh apayim (patience) for the wicked (Yerushalmi, Taanit 2:5). For the ruach, the breath, is an aspect of erekh apayim. And this is: [God] is patient, but He collects His due (Bereishit Rabbah 67:4). Even though for the moment [the wicked man’s] ruach is strong and mighty—an aspect of, “He is patient”—nevertheless, ultimately “He collects His due.”

6And this is why the Jews are called “afflicted and SoARah (assaulted)” (Isaiah 54:11), for they are presently under the rule of Esav ish SA’iR —the ruach Se’ARah. However, someone who is attached to the tzaddikim receives the ruach-of-life—the wholeness [in place] of the lack—from the tzaddik/ rav of holiness.