English translation — מאמר בלילה ההוא תשד"מ

B'Siyata D'Shmaya.

Purim 5744*

"On that night, the king's sleep was disturbed,"

and the Rebbe, my father-in-law, the Rebbe, brings in his maamar beginning with the word "Zeh,"

that it is stated in the Minhagei Maharil

that from "on that night" one must raise his voice in its reading, because this is the essence of the miracle

[for "on that night" is the beginning of the intensity of the miracle].

And he makes a precise point about this,

that at first glance the essence of the miracle was Esther's request and her supplications, "for we have been sold, I and my people,"

[and also the preparations she made beforehand,

"Go, gather all the Jews... and fast for me"],

yet here it says that the essence and intensity of the miracle is that the king's sleep was disturbed.

And he brings on this,

that it is stated in the Yalkut,

"On that night, the king's sleep was disturbed" — this is the King of the World,

and is there sleep before Him?

Rather, when Israel sins, He makes Himself as if asleep,

and when they do His will, [He does] not,

"He neither slumbers nor sleeps."

And the explanation is,

that behold, man is a "likeness of the Supernal,"

and therefore all the matters above are in the same manner as they are in man

("You are called 'man'"),

"above, corresponding to the pattern below,"

and in the language of the verse,

"As water reflects a face back to a face, so the heart of man to man,"

and therefore,

when Israel are in a state of sleep,

meaning that the matters of Torah and Mitzvos

(through which they are a "likeness of the Supernal")

are in a state of sleep for them,

through this, sleep is caused, as it were, also in the King of the World.

And as it is written,

"I am asleep," and it is stated in the Zohar

"in exile,"

that from the side of the sleep of Israel during the time of exile,

through this, sleep is caused, as it were, also above.

And this is that "on that night the king's sleep was disturbed" is the intensity of the miracle,

because according to the order of the chain of descent,

the time of exile is a time of sleep

(above),

and that "on that night"

(exile)

"the king's sleep was disturbed" — the King of the World — this is the intensity of the miracle.

And this is also the precise meaning of the expression "the king's sleep was disturbed"

(specifically "was disturbed"),

for the expression "the king's sleep was disturbed"

(that sleep was disturbed from the king)

indicates that it was fitting for sleep to be upon the king

[similar to what is said about a person who was disturbed from his place],

because the time of exile is a time of sleep

(as above),

except that there was a miracle that the sleep was disturbed from Him.

2)

And he continues in the maamar,

that the explanation of the matter of sleep Above will be understood from the matter of sleep in a lower human,

“From my flesh I shall perceive G-d.”18

Now, the difference between a waking and a sleeping lower human is not regarding his essential existence,

for even during sleep his existence is complete.

For during sleep all his limbs and sinews exist

(and also the vitality within them),

and all the faculties of the soul exist then,

and they perform their activity.

And as is seen tangibly in the matter of dreams,

that in them there is the activity of all the faculties,

intellect and emotions etc., and also will and delight.19

To the extent that when he merits,

the intellect that he intellectualizes in a dream is a true intellect,20

and so too regarding delight21

and will.

But even one who is not on this level,

behold it is seen tangibly that even in his dreams there are emotions, intellect, will, and delight regarding matters that exist in reality

(in contrast to matters of impossibilities,

like an elephant going through the eye of a needle,

which cannot be even in a dream22).

And the difference between waking and sleeping is,

that when he is awake,

all his matters are in an orderly manner,

and all the more so it is not possible that there be two opposite matters simultaneously and in a single union, and even not in a single sequence.

And when all the matters and faculties are in an orderly manner,

then the difference between them and the superiority of the faculties one over another is recognizable.

In contrast, during sleep,

in a dream,

it is possible for there to be a union of two opposite faculties

(the higher faculty with the lower faculty),

to the extent of a union of many faculties together in a disorderly manner,

and all the more so the superiority and advantage of the higher faculties over the faculties beneath them is not recognizable.

And the analogy from this will be understood Above,

that the matter of sleep is that, as it were, the superiority and advantage of the higher matters is not recognizable.

And this is from the connection of the matter of exile with the matter of sleep

(and as mentioned above that during the time of exile it is the matter of sleep Above),

for the cause of exile is through this, that the superiority of Yisrael is not recognizable then.

For Yisrael are children to the Omnipresent, as it is written23

“You are children to Hashem your G-d,”24

and in any case His servants of the Holy One, blessed be He,25

as the statement26

“If as children, if as servants,”

that even a servant of a king is a king27

(not only “like a king”28

(with the comparative kaf)

but a king),

and children need to be supported at their father’s table, and likewise servants at their master’s table,

and the reason that they went into exile from their father’s table29

and their master’s,

is the matter of sleep,

that it is not recognizable,

as it were,

Above, the superiority of Yisrael,

and from this the matter of exile comes about.

3)

And he continues in the maamar,30

that this—that during sleep the superiority of the faculties one over another is not recognizable—is analogous to the faculties as they are included in the essence of the soul,

where all the faculties are in equality.

That is to say, the matter of the concealment of the faculties during sleep is that the faculties ascend and depart to their source,

the essence of the soul.

And from this it is understood also in the analogue,31

that the matter of the concealment during the time of exile

(sleep)

is that the revelations ascend to their source,

even to the Awtsmoos.

And as is known from the statement of the Zohar32

on the verse33

“For He is not,”

that the Holy One, blessed be He, ascended on high,

that He ascended to His place,

chamber within chamber.34

And this means,

that the matter of the concealment during the time of exile is only relative to below,

that during the time of exile the light departs upward and does not shine below

(therefore exile comes about),

but relative to the light itself,

behold on the contrary,

specifically during the time of exile it ascends on high.

And analogous to the departure of sleep in a lower human,

that the departure is only relative to the body

(that the light of the soul departs from the body),

but relative to the soul,

behold on the contrary,

specifically during sleep the soul ascends above and draws life for itself.35

And the explanation of the matter:

Now, the entirety of the order of Hishtalshelus is analogous to the levels of the faculties of the soul.

For just as with the faculties of the soul,

the beginning of the existence of the faculties is as they are included in the soul, where they are all in equality,

and afterward they are drawn into revelation to clothe in the limbs of the body, and then specifically differentiation occurs in them,

and within the revealed faculties themselves there are several modes,

like when they are in revelation in an orderly manner

(when the human is awake)

and like when they are in concealment,

in a state of sleep,

and to the extent that sometimes they are in a state of fainting, G-d forbid,

so too Above there are all these levels,

as our sages, of blessed memory, said:36

“Just as the soul fills the body, so the Holy One, blessed be He, fills the world,”

that the beginning of the Sefiros is as they are included in Ein Sof, blessed be He,

and there they are above differentiation,

and after they are drawn into Atzilus,

even though Atzilus is the world of unity,

the matter of limitation and differentiation occurs in them,

“ten and not nine, ten and not eleven,”37

and then specifically the superiority of the Sefiros one over another is recognizable,

and all the more so when they are drawn into the worlds of Biyah, which are beneath the world of unity,

that then they are in greater differentiation.

And from this the differentiation in this world is drawn down,

that the Beis HaMikdash is the most choice place in the world, and from it light goes out to the entire world,38

for the world, in and of itself, is “olam,” from the term “helem” (concealment) and “hester” (hiding),39

and light is drawn into it from the Beis HaMikdash, which is the soul of the world

(analogous to the matter of Hishtalshelus in the Sefiros,

that the lower Sefirah receives from the Sefirah above it),

and then the superiority of Yisrael is also recognizable,

the superiority of “You are children to Hashem your G-d” and the superiority of “they are My servants,”

faithful servants to Hashem their Master.

For all this is analogous to the revealed faculties of the human soul when he is awake,

in contrast, during the time of exile,

the matters Above

(that were drawn in the aspect of Hishtalshelus,

in Atzilus and in Biyah)

are analogous to the revealed faculties of the human soul during sleep,

when it is possible for a union of opposites,

and from this the matter of exile comes about.

4)

However,

just as in the lower man the matter of unconsciousness during sleep is that the faculties ascend and depart to their source in the soul,

and the lack and deficiency in sleep is only in the revealed faculties

(that the faculties are in a disordered manner),

but not so the faculties included in the soul,

even though they are there in equality,

this is not a deficiency,

and on the contrary,

being included in the soul they are in perfection

(more than when they are drawn into revelation),

so too is it in the analogue,

that the matter of unconsciousness during the time of exile

(sleep)

is that the revelations ascend to their source,

and there,

the source of Israel,

with the virtue of Israel,

is with the entire storm

(similar to the faculties included in the soul,

which are in perfection),

except that this is above

(in the source),

and in the order of Hishtalshelus it is not discernible,

and therefore the matter of exile comes from this.

And when the sleep is disturbed and it is drawn from the source in inwardness

(in the order of Hishtalshelus)

then the virtue of Israel is revealed with a storm.

And based on this, the union of opposites in exile is even more emphasized,

that although during the time of exile the elevation of Israel is even greater than during the time of the Temple,

since in this time of exile the revelations ascend to their source, which is the source of Israel,

nevertheless,

not only is the virtue of Israel not discernible below,

but they receive their influence through the ministers of the nations, being in exile among them.

And it can be said that this is one of the reasons that exile is compared to pregnancy,

for pregnancy in the mother's womb is a thing and its opposite.

For although a lamp is lit over his head etc. and they teach him the entire Torah etc.

(that this is specifically when he is in his mother's womb,

but not when he is born),

nevertheless,

when he is in his mother's womb his head is between his knees,

so that the superiority of the head over the legs is not discernible,

and moreover,

his head is between his knees,

and even his food

(that he eats from what his mother eats)

is not through the mouth but through the navel,

as explained at length in the details of these matters in Torah Or by our master the Alter Rebbe

and in the discourses of our later Rebbes and Nesi'im.

5)

And based on this, it can be explained what our sages said,

"At the time when the nations entered the Sanctuary, they saw the cherubim embracing each other,"

for at first glance it is perplexing,

for cherubim embracing each other indicates the greatness of the love between the Holy One, blessed be He, and Israel, like the love of a man and a woman,

and at the time when the nations entered the Sanctuary, it was seemingly the opposite of love.

But the matter is,

that specifically then there was a most supreme light,

a light that is above Hishtalshelus,

and only that this light was in its place

(above Hishtalshelus)

and did not shine below

(in Hishtalshelus).

And one may add to this based on the teaching of our sages,

"A man is obligated to visit his wife at the time he goes on a journey,"

for since during the time of exile the Congregation of Israel is like a woman whose husband has gone overseas,

therefore,

before the departure of the husband

(the Holy One, blessed be He)

on the journey,

there was the visitation,

and therefore the cherubim were then like the embrace

of a man and his wife.

And based on this, it will be understood more deeply why exile is compared to pregnancy

(and redemption to birth),

for as below,

when a man visits his wife, the formation of the fetus occurs,

except that initially it is in pregnancy in his mother's womb

(in complete concealment,

and afterward in a manner of his head between his knees etc.),

and during the entire time of pregnancy it grows and develops until the time of birth arrives, when it emerges into the air of the world

(in revelation),

so too is it above,

that from the visitation that occurred in the moment before the exile, the drawing of the light immediately occurred

(the formation of the fetus)

also below,

except that its drawing is in concealment,

in a manner of exile

(pregnancy),

and during the time of exile it grows and develops from day to day until very soon there will be the birth and revelation in the future redemption.

6)

And the maamar continues,

that this, that on that night the sleep of the King, the King of the world, was disturbed

(the main miracle of Purim)

occurred through the self-sacrifice of Israel throughout the entire year.

And the matter is,

that the matter of self-sacrifice is from the point of the soul that is above particular faculties,

the level of Yechidah.

That is, the matter of self-sacrifice

(that it does not take into account calculations of intellect and other faculties)

is that it elevates his faculties to their source in the soul,

similar to the elevation of the faculties to their source during sleep.

Except that in sleep,

the elevation of the faculties to the soul is in a manner that the faculties depart from the limbs of the body and ascend to the soul as it is in concealment

(in its essence),

but not so in self-sacrifice,

for on the contrary,

the concealment of the soul is in arousal and in revelation,

and this affects the faculties as they are located in their place in the limbs of the body, that they become nullified to the soul

(so that it does not take them into account,

as above).

And this is what, through self-sacrifice, the sleep of the King, the King of the world, was disturbed,

for through the point of the soul

(which is above the Hishtalshelus in man)

shining in revelation,

through this it occurred also above,

that the essential light that is above Hishtalshelus

(to which the levels of Hishtalshelus ascend during sleep and exile)

shone in revelation.

And this can be understood in more particularity based on what is known, that the perfection of mesiras nefesh is when the mesiras nefesh

(which stems from the Yechidah)

is drawn and also acts within the particular powers,

"with all your heart and with all your soul"—that even the particular service of each and every power should be in a manner of mesiras nefesh,

above measure and limitation.

And the mesiras nefesh was present among all of Israel,

from youth to elder, infants and women,

and it can be said that the intention in this is

that even the particular service of each individual

(youth,

elder,

infants and women)

was permeated with the movement of mesiras nefesh.

And it can be said that this is another aspect in what is written in the maamar, that their mesiras nefesh was throughout the entire year,

for during the year there are all the changes of the seasons

[and as is explained in several discourses

regarding the quality of the esrog

(for the esrog is the aspect of Malchus,

its concept being that of Esther)

that it dwells on its tree from year to year],

and in every season there is a particular service,

and even in every day

(within that same season itself)

there is a particular service that belongs to that day,

as the saying,

"Each and every day performs its task,"

and that they stood in mesiras nefesh all year,

perhaps another intention can be said in this,

that even the matters of the year

(the particular service of each and every day)

were in a manner of mesiras nefesh,

above measure and limitation.

And this is that the matter of "the sleep of the King of the world was disturbed" is brought about specifically by their standing in mesiras nefesh all year,

for through their mesiras nefesh shining in revelation also within the particular powers

(all year),

through this it is likewise so above,

that the light that is above the chain of descent,

"the sleep of the King was disturbed,"

is drawn down in a manner of pnimiyus (inwardness),

and even to "He said to bring the book of records, the chronicles of the days,"

that it is drawn also into the book of records, the chronicles of the days,

the root of time

(as explained in the maamar),

and even to "and it was found written, etc."

also in the book of records of Shushan the capital in its simple sense,

even in the time of exile,

"they were exiled to Eilam"

(Shushan)

"the Shechinah is with them."

7)

And just as it was in the exile of Eilam,

so too is it in every exile,

that in every place where Israel were exiled, the Shechinah is with them,

and they were exiled to Edom, the Shechinah is with them.

For through Israel standing in mesiras nefesh,

that they are not ashamed before the mockers,

which is connected to the movement of mesiras nefesh,

and the movement of mesiras nefesh of "let him not be ashamed before the mockers" is drawn within him in the particular matters of Torah and mitzvos throughout the entire day,

for this is that this matter

("let him not be ashamed before the mockers")

is the beginning of all four sections of the Shulchan Aruch,

and even that the movement of mesiras nefesh brings him also to increase in the study of Torah and in beautification in the fulfillment of mitzvos,

and even that the increase is above measure, since it comes from the aspect of mesiras nefesh,

and even that it is recognizable in his study of Torah and fulfillment of mitzvos that they are done with mesiras nefesh,

and all the more so with awe and love,

that in his study of Torah he remembers the Giver of the Torah

and his fulfillment of mitzvos is permeated with the feeling of the Commander of the mitzvos,

"Who sanctified us with His commandments and commanded us,"

and as is explained at length in the discourses of the Mitteler Rebbe

that in all the mitzvos there must be the general intention

(which is equal in all the mitzvos)

that he fulfills the command of the King of the world.

And through the service of mesiras nefesh,

and particularly that the mesiras nefesh is drawn and acts within the particular matters of Torah and mitzvos,

behold, through this "the sleep of the King is disturbed,"

that the light above the chain of descent is drawn down even into the book of records, the chronicles of the days,

the root of time and time,

and even to "and they shall be called before the king,"

also before King Achashverosh in its simple sense in this physical world, while we are still "servants of Achashverosh,"

that even when they are still in the time of exile and "the law of the kingdom is law"

(and Mordechai is only the viceroy),

nevertheless then "and they shall be"

"kings your nursemaids,"

and they decree upon those who were initially opponents of the Jews and Judaism that they should assist the Jews and Judaism,

and even that "darkness is transformed into light and bitterness into sweetness,"

similar to what was in the days of Mordechai and Esther,

that King Achashverosh decreed upon the opponent that he should go and proclaim before Mordechai the Jew, "Thus shall be done to the man whom the king desires to honor,"

the King of the world, and also, with the appropriate distinction, etc., King Achashverosh in its simple sense.

And even to "for the Jews there was light and joy and gladness and honor"

and so may it be for us,

"light"

this is Torah

[and in Torah itself,

"light" is a feminine term, referring to the Oral Torah,

Torah in its explanation,

from which light goes out to the entire world]

and "joy" this is a festival, and "gladness" this is circumcision, and "honor" these are tefillin,

for the entire Torah is compared to tefillin,

and it can be said that it also includes the tefillin of the Master of the world, about which it is written "and who"

"is like Your people Israel, one nation in the land,"

meaning that the superiority of Israel is revealed in a revealed way,

"the sleep of the King was disturbed."

8)

And from the juxtaposition of redemption to redemption,

that from this redemption of "for the Jews there was light and joy and gladness and honor" at the time when they are still in the final moments of exile,

they will come immediately in juxtaposition to the true and complete redemption,

that "kings your nursemaids will bring the children of Israel" just as "the children of Israel bring the offering in a pure vessel"

to the Holy Land,

"a land which... the eyes of the L-rd your G-d are always upon it, from the beginning of the year to the end of the year,"

and there itself, in Jerusalem, the city of the great King,

Dovid, the King Moshiach,

and there itself, on the holy mountain,

and in the Sanctuary, "O L-rd, Your hands have established."

And all this will be in a manner of alacrity,

and even to alacrity in the ultimate, above all measure and limitation, and even in a manner

(of "until")

of "does not know,"

that one dances in with great joy, above all measure and limitation, into the true and complete redemption, speedily in our days, literally.

All the Jews throughout all the generations,

and at their head the Nasi of our generation, etc., and Mordechai the Jew and Esther the queen,

all of them will be redeemed from the exile—the completeness of the redemption,

together with the completeness of the people and the completeness of the Torah and the completeness of the land,

and in a manner of "the L-rd your G-d will expand your border,"

also the land of the Kenite, Kenizite, and Kadmonite,

and a verse does not depart from its simple meaning,

and on the contrary,

the world of the simple meaning, which is

this lowly physical world and the world of action—it is the main thing and the foundation upon which the entire order of the chain of descent stands,

as per the well-known explanation of "and behold, the L-rd stands upon it."

And simply – that in the very near future there will be the true and complete redemption of all Israel throughout all the generations,

souls in bodies,

through our righteous Moshiach,

speedily in our actual times.