ועוד זאת במאכלות אסורות, שלכך נקראים בשם איסורThere is an additional aspect in the matter of forbidden foods, for which reason they are called issur (“bound” and attached):

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ואף דהקדוש ברוך הוא נקרא אין סוף, ולגדולתו אין חקר, ולית מחשבה תפיסא ביה כללAlthough the Holy One, blessed be He, is called Ein Sof (“Infinite”), and 5 “His greatness

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Concluding the discussion about the Tzadik (discourse only, no text used)

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But concerning the rank of the “complete tzaddik,” Rabbi Shimon bar Yochai’s statement6 applies: “I have seen ’superior men‘

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Hence, according to the abundance of love towards G‑d, so is the extent of hatred toward the spiritual sitra achra

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After elaborating in the previous chapter on the ongoing battle between the divine and animal soul over mastery of a Jew’s body, the Alter Rebbe now proceeds to explain that one who vanquishes his animal soul and transforms its evil into good — is a tzaddik.

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This transformation of the animal soul’s lust to a love of G‑d entails rising to attain to the level of ahavah rabbah (“abundant love”), a love surpassing even the level of the “powerful love, like fiery flashes” that was mentioned earlier.

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They (the vitality of these prohibited acts) are not elevated from [the kelipot] until “their day comes” (the time when evil will totally disappear from the world),

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It is written,8 however, “One nation shall prevail over the other nation.”

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For instance, if one eats fat beef and drinks spiced wine not out of physical desire, but in order to broaden his mind for the service of G‑d and for His Torah,

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