English translation — מאמר אלה פקודי תש"ל

B'Siyata D'Shmaya.

Shabbos Parshas Pekudei,

6 Adar Sheini,

5730

"These are the accounts of the Mishkan, the Mishkan of Testimony, which were accounted at the mouth of Moshe..."

And the precise point of the phrase "the Mishkan, the Mishkan" twice is known.

Also, it needs to be understood,

that regarding the first Mishkan it says "Mishkan" simply, and regarding the second Mishkan it says "Mishkan of Testimony."

Also, it needs to be understood what is meant by "which were accounted at the mouth of Moshe,"

for there are two interpretations of this.

One, that it refers to what follows it,

to "Mishkan of Testimony."

Therefore it says "pukad" in the singular,

because only one Mishkan was accounted at the mouth of Moshe,

the aspect of the Mishkan of Testimony.

And another interpretation,

that "which were accounted at the mouth of Moshe" refers to the entire Mishkan,

also to the aspect of the simple Mishkan.

And on the contrary,

the simple interpretation

(for a verse does not depart from its simple meaning)

of "which were accounted at the mouth of Moshe" is that it refers to "These are the accounts of the Mishkan"

(that first it says "accounts" simply, and then it explains that this was at the mouth of Moshe).

And the connection between the two interpretations needs to be understood.

2)

And the point of the explanation of this is,

as it is brought in Likkutei Torah,

that the concept of the Mishkan is the indwelling of the Shechinah, as it is written,

"And they shall make Me a Sanctuary and I will dwell in their midst,"

and the two concepts in the Mishkan

[the simple Mishkan and the Mishkan of Testimony]

are two levels in the Shechinah,

the lower Shechinah and the upper Shechinah.

And according to the known principle that every Jew is a Mishkan and Sanctuary for Him, blessed be He,

[as our sages, of blessed memory, said

on the verse

"And they shall make Me a Sanctuary and I will dwell in their midst,"

it does not say 'in its midst' but rather 'in their midst,'

within each and every Jew],

it is understood,

that the two concepts in the Mishkan

[the simple Mishkan and the Mishkan of Testimony]

are also in the Mishkan of Israel.

And according to the statement of our sages, of blessed memory,

on the verse "Mishkan of Testimony,"

"It is a testimony to all who come into the world that the Holy One, blessed be He, desired Israel,"

it can be said,

that this that Israel are a Mishkan

(simple)

is through the service of Torah and mitzvos,

and this that they are a Mishkan of Testimony is through the service of teshuvah.

And this can be connected with what was brought above from Likkutei Torah, that the simple Mishkan and the Mishkan of Testimony are the lower Shechinah and the upper Shechinah,

for the lower Shechinah is Malchus and the upper Shechinah is Binah,

and correspondingly is the distinction between the service of Torah and mitzvos and the service of teshuvah,

that the fulfillment of mitzvos,

the mitzvos of the King,

is in Malchus,

and teshuvah is in Binah.

Also, it can be said,

that since the Mishkan

(the entire Mishkan)

was an atonement for the sin of the Golden Calf,

therefore,

even in the simple Mishkan the service of teshuvah is also included,

and the distinction between the simple Mishkan and the Mishkan of Testimony is,

that the simple Mishkan is lower teshuvah and the Mishkan of Testimony is upper teshuvah.

And this corresponds even more with what was brought above from Likkutei Torah, that the simple Mishkan and the Mishkan of Testimony are the lower Shechinah

(Malchus)

and the upper Shechinah

(Binah),

for lower teshuvah is the lower return of Hashem

(Malchus)

and upper teshuvah is the upper return of Hashem

(Binah).

And according to the opinion

that the command "And they shall make Me a Sanctuary" and also the donation for the Mishkan were before the sin of the Golden Calf,

when all of Israel were on the level of tzaddikim,

it can be said,

that the two aspects in the Mishkan

(the simple Mishkan and the Mishkan of Testimony)

are two aspects in the service of tzaddikim.

And as explained in Likkutei Torah,

that this that Israel are a simple Mishkan is through the fulfillment of positive commandments, and this that they are a Mishkan of Testimony is through the fulfillment of negative commandments.

And perhaps it can be said,

that the two concepts of the Mishkan in the service of tzaddikim are also in the service of the inner powers.

The simple Mishkan is the service of the heart,

and the Mishkan of Testimony is the service of the mind.

And this can be connected with what is explained in Likkutei Torah, that the two concepts of the Mishkan are positive and negative commandments,

for positive commandments are in Vav and Hei – the emotions

(Vav of Zeir Anpin,

and the final Hei – Malchus),

and negative commandments are in Yud and Hei – the intellect

(Yud – Chochmah,

Hei – Binah).

3)

And this will be understood by prefacing what is explained in Likkutei Torah,

that Yud-Hei are the hidden things and Vav-Hei are the revealed things.

And the explanation is,

that Yud-Hei are the intellect (mochin) and Vav-Hei are the emotions (middos)

(as above),

and among the distinctions between intellect and emotions is,

that intellect is for oneself and emotions are for another

(as will be explained at length below),

and correspondingly above,

the emotions are for the sake of the worlds and the intellect is above the worlds,

therefore,

the emotions are in a state of revelation to another,

revealed,

and the intellect is in concealment from another,

hidden.

And now, that intellect is hidden and emotions are revealed,

the intent in this is,

that the entire concept of emotions,

even the emotions in the heart

(before one reveals them to another),

are in the category of revealed,

and correspondingly on the other hand,

the entire concept of intellect

(even after one reveals his understanding to another)

is in the category of hidden.

And the explanation is,

that this — that emotions pertain to another —

is not only regarding the activity of the emotions but also regarding the emotions themselves.

For example, the attribute of kindness, whose essence is to bestow good to another,

and without another,

the concept of kindness does not apply.

And although it is explained in many places

that this — that emotions are impossible without another — is specifically regarding the activity of the emotions,

but not so the arousal of the emotions

(and all the more so the essence of the emotions)

can exist even without another,

as with Avraham Avinu who was distressed that there were no guests,

this — that he was distressed that it was not in his ability to bestow — is because the attribute of kindness was in a state of arousal within him

(even when there was no other),

but this is specifically when there exists in the world

(another)

upon whom to bestow kindness,

but if there were no other found in the world upon whom to bestow,

the arousal of the attribute of kindness could not exist,

and furthermore,

then even the concept of kindness would not apply

(the essence of the attribute),

for the concept of kindness is to bestow good to another.

And to add,

from this very thing — that Avraham Avinu was distressed that he had no one upon whom to bestow —

it is proven,

that the bestowal

(in actuality)

to another also pertains to the attribute of kindness itself.

For distress is when there is some lack,

and this — that Avraham was distressed that it was not in his ability to bestow — is because the concept of kindness is to bestow,

and when the bestowal is not actualized,

there is a lack in the perfection of the attribute of kindness.

4)

And now, just as with emotions,

even the emotions themselves pertain to another,

so too on the other hand with intellect,

that this — that intellect is for oneself, above connection to another — is not only regarding the intellect itself,

for the concept of intellect is for oneself

[and unlike emotions,

whose concept

(even the concept of the emotions themselves)

is to bestow to another],

but rather, even for the activity of intellect there is no need for another,

for even when a person is by himself

(without another)

he can contemplate intellectual concepts.

And although through bestowal to another an addition is made in the intellect,

and "from my students more than from all,"

this is specifically regarding an addition in intellect,

but the essence of contemplation

(even actual contemplation)

can exist even without another.

For even when there is no one upon whom to bestow, one can contemplate great and deep intellectual concepts.

And on the contrary,

in order to arrive at a matter of intellect and to understand it clearly,

sometimes another person disturbs.

Therefore most of the wise men would seclude themselves.

And this is what our sages said,

that the Sanhedrin would debate and deliberate all night,

and Rashi explained: each one by himself,

for in order to arrive at the truth of a logical reasoning, it is specifically when one contemplates by himself.

And also according to the explanation of the Rambam,

that each one would debate and deliberate with his partner

— this is specifically with his partner,

and not all together.

5)

And this is that intellect is hidden and emotions are revealed,

for emotions,

since their concept is to bestow to another,

are in the category of revelation,

except that when they are in the heart, the actual revelation has not yet come.

And intellect,

since its concept is that it is for oneself, above connection to another,

therefore,

even when one reveals his intellect to another,

it is in the category of concealment.

And there are two aspects in this.

For the intellect that is revealed to another is not like the intellect that one contemplated in himself

[and as explained in many places,

the bestowal of intellect to another is through the intermediary of the emotions],

and thus,

the essence of the intellect

(as it is in itself)

remains in concealment.

And there is another aspect in this,

that even the level of intellect that is revealed to another,

its revelation to another is not because its concept is revelation to another,

for the entirety of intellect

(even the level of intellect that is revealed to another)

is a matter for itself,

rather, it reveals to another the matters that are within itself

(which are above revelation to another).

And to add,

that this—that the intellect is above relation to the other—

the intention in this is not only regarding the other that is outside the person,

but also regarding the matters within the person himself that are "other" relative to the intellect.

And therefore,

in order to come upon a matter of intellect, one must contract and conceal all the faculties

(also the desire to understand the intellect)34,

for since they are other relative to the intellect,

they confuse the understanding of the intellect

(like the other that is outside the person).

And likewise on the other hand,

that even when he understands the intellect,

the comprehension is in distance and separation from the other matters and faculties in the person35,

to the extent that it is possible that the comprehension will not affect him.

And that the comprehension of the intellect brings

(in general)

to the emotions of the heart and even to actual deed

("Great is study that brings to deed"36),

it is

[not because the matter of the intellect is to act upon the emotions and the deed,

but rather]

because the intellect is analogous to light,

which illuminates in every place37.

And from this it is understood,

that in the action of the intellect upon all the faculties and matters in the person,

the essence of the intellect is not revealed38.

And based on this it can be said,

that this—that the mochin are hidden things—

is,

that they are in concealment even from the matters and faculties within the person himself.

6)

And this is: "These are the accountings of the Mishkan, the Mishkan of Testimony, which was accounted at the mouth of Moshe,"

"Mishkan" simply is the service of the heart,

and therefore it is stated "the Mishkan" with the definite article,

for the emotions of the heart are a level of revelation.

And "Mishkan of Testimony,"

for the matter of testimony is specifically about something hidden

(as explained in Likkutei Torah39),

is the service of the mind,

for the mochin are a level of concealment.

[And to add,

that within the mochin themselves,

the essential matter of "Mishkan of Testimony"

(that testimony is about something hidden)

is in the pnimiyut of the mochin, which is above relation to the emotions].

And the matter of "Mishkan of Testimony" is,

that the comprehension of Elokus

[including also the comprehension of the pnimiyut of the mochin]

becomes unified with the person who comprehends,

to the extent that his existence is that he is a Mishkan of Testimony—a dwelling and abode for the Divine light that shines in the mochin, above the light that shines in the emotions.

And this is that regarding the Mishkan of Testimony it is stated "which was accounted at the mouth of Moshe,"

for in order that a person be a dwelling for this light,

it is through the aspect of Moshe that is in every Jew40.

And the verse does not depart from its simple meaning,

that "which was accounted at the mouth of Moshe" refers

(also)

to "These are the accountings of the Mishkan"

(as above, section 1),

for through the service of the Mishkan of Testimony

(mochin),

also the emotions

(Mishkan simply)

are in a different manner41

[and as explained above in section 5, that the mochin are analogous to light that illuminates in every place].

7)

And it is known42

that the superiority of the service of teshuvah over the service of tzaddikim is,

that the service of tzaddikim is in order and gradation,

and the service of teshuvah is to leap over a ditch,

without gradation.

And it can be said,

that from the explanations in this, that teshuvah

(specifically)

is in Binah

(as above, section 2),

even though also in the service of tzaddikim there is also service from the aspect of the mochin

(including the service from the aspect of the pnimiyut of the mochin),

it is,

for the main superiority of the mochin over the emotions is that the light of the mochin is above and in separation from the existence of the person

(as above, section 5),

and therefore,

the matter of the mochin

(Binah)

is

(primarily)

in the service of teshuvah,

the leap and departure from existence.

And based on this,

the two matters in the Mishkan are the service of tzaddikim and the service of teshuvah.

For the service of tzaddikim

(also the service of the mochin)

is "Mishkan" simply,

and "Mishkan of Testimony" is the service of teshuvah.

And the connection of the two interpretations of "which was accounted at the mouth of Moshe"

(according to this explanation)

can be said,

that the matter of Moshe is self-nullification,

"and we are nothing"43,

and therefore the essential matter of "accounted at the mouth of Moshe" is in the Mishkan of Testimony.

Nevertheless, this also applies to "These are the accountings of the Mishkan,"

for through teshuvah,

also the fulfillment of Torah and mitzvos is in a more elevated manner.

And as the well-known explanation44

of the language of our sages45

"Teshuvah and good deeds,"

that through teshuvah the deeds

(the deeds of the mitzvos)

become good deeds and luminous.

Now, also in teshuvah itself there are the two aspects of middos and mochin

(Mishkan Stam and Mishkan HaEidus),

for teshuvah tata'ah,

"Tashuv Hashem tata'ah"

(to the vav),

is in middos,

and teshuvah ila'ah,

"Tashuv Hashem ila'ah"

(to the yud),

is in mochin.

And one can explain this in the context of man's service,

that teshuvah tata'ah is primarily regarding the service of Torah and mitzvos

(turn from evil and do good),

meaning that the leap in teshuvah tata'ah is regarding his existence,

and therefore it is included in the aspect of middos

(existence),

and teshuvah ila'ah is to return his soul to its source as it was united with Him in absolute unity before He breathed it,

through which he goes out and is nullified from his existence,

and therefore it is in mochin,

Binah.

And based on this,

the two aspects in the Mishkan are also in teshuvah itself.

Mishkan Stam is teshuvah tata'ah and Mishkan HaEidus is teshuvah ila'ah.

And the explanation of the two interpretations of "asher pukad al pi Moshe" can be said,

that the main aspect of "pukad al pi Moshe"

(nullification of existence)

is in teshuvah ila'ah,

Mishkan HaEidus.

Nevertheless, this also applies to "Eileh Pekudei HaMishkan,"

for through teshuvah ila'ah,

also teshuvah tata'ah is in a more elevated manner.

8)

And based on this, one can explain what is said in Likkutei Torah on the interpretation of the verse "Eileh Pekudei HaMishkan,"

that "pekudei" is

(also)

from the term pekidah and union,

like "a man is obligated to be intimate with his wife."

And it is explained elsewhere

regarding the matter of she'erah, kesutah, and onah,

that she'erah

(food)

is an influence that is clothed in the receiving vessel,

kesutah

(garment)

is the influence in the aspect of makkif that is above pnimiyus,

and onah is the influence of the essence that is above even the makkif of the garment.

And to add,

that the superiority of onah is not only regarding the influence from above

(that onah is the influence of the essence)

but also regarding Yisrael,

that they receive this influence not through a garment.

And one can say that this is what Chazal said,

"One who says... 'I am in my garment and she is in her garment' shall divorce and give the ketubah,"

that the negation of "I am in my garment" is that the influence from above is without a garment,

and the negation of "she is in her garment" is that the reception of the revelation is not through a garment.

And one must understand,

that this interpretation

(in Likkutei Torah)

on "Eileh Pekudei HaMishkan"

(that "pekudei" is from the term pekidah and union)

comes in continuation of what is explained there that Mishkan HaEidus is the influence

(through negative commandments)

that is above clothing in vessels,

and "Pekudei HaMishkan" is the influence

(through positive commandments)

that is clothed in vessels

(the aspect of she'erah below, even from the aspect of kesutah),

and nevertheless it is said of it "Eileh Pekudei HaMishkan" from the term pekidah and union.

Also, one must understand the connection of Rashi's interpretation that "Mishkan Mishkan" twice is a hint to the Mikdash that was pledged as collateral in two destructions for the sins of Yisrael, with the interpretation in Likkutei Torah that "Mishkan Mishkan" twice are the most elevated influences

(the influence through positive commandments and the influence through negative commandments),

and up to "Pekudei HaMishkan,"

"pekudei" from the term pekidah and union.

And one can explain this,

that through the Mishkan which was an atonement for the sin of the Golden Calf,

it was revealed,

that the intention

(from above)

in the deed of the Golden Calf from the outset was so that through it they would reach the level of teshuvah.

And likewise regarding the fact that the Mikdash was pledged as collateral twice due to the sins of Yisrael,

that the intention in this is so that they will reach the level of teshuvah,

and through this the collateral will later be returned to Yisrael in a more elevated manner than it was before the destruction.

Now, among the advantages of teshuvah over the service of fulfilling Torah and mitzvos is,

that the fact that Yisrael does teshuvah even after the separation caused by sins

("your sins separate")

is because teshuvah comes from the essence of the soul, which is always connected with the Essence.

And since the essence of the soul is the "essence"

(also)

of the revealed powers,

therefore,

through teshuvah,

also the fulfillment of Torah and mitzvos that comes from the revealed powers of the soul is beyond measure and limitation.

And this is the connection of the two matters in "Eileh Pekudei HaMishkan,"

"pekudei" from the term pekidah and union,

and "Mishkan" from the term collateral,

for through teshuvah that comes from the Mikdash being pledged as collateral, the essence of the soul is revealed,

and through this also the fulfillment of Torah and mitzvos is beyond limitation,

and even in the manner of "pekudei" from the term pekidah and union,

Yisrael and the Holy One, blessed be He, are entirely one.

9)

And one may add,

that this which [the Alter Rebbe] brings in Likkutei Torah as a proof that the unification is called "Pekidah" from that which our sages of blessed memory said, "A man is obligated to visit his wife,"

is,

because this statement of our sages of blessed memory speaks of the obligation to visit his wife at the time when he is going out on a journey,

and in this it hints,

that in addition to the matter of the "Pekudei HaMishkan" (the accountings of the Tabernacle),

that the intention in this—that the Sanctuary was pledged—is in order that through repentance there will be afterward

(in the future to come)

the unification

(Pekidah)

in a more elevated manner,

even during this very time itself

(when the Sanctuary was pledged)

there was the unification.

And as is explained elsewhere,

what our sages of blessed memory said,

"At the time when the gentiles entered the Sanctuary, they saw the cherubim intertwined with each other,"

for this is seemingly perplexing,

for cherubim intertwined with each other indicates the greatness of the affection of the Holy One, blessed be He, and Israel, like the affection of a man and a woman,

and at the time when the gentiles entered the Sanctuary, it was seemingly the opposite of affection.

And the explanation of this is,

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

therefore,

before the departure of the husband

(the Holy One, blessed be He)

on the journey,

there was the "Pekidah" (visitation/unification),

and therefore the cherubim were then like the embracing

of a man and his wife.

However, the Pekidah that took place then was in concealment,

and in revelation there was the destruction and the exile,

and the intention in this is that through the service during the time of exile,

and particularly through the service of repentance,

the Pekidah will be revealed in the building of the Third Holy Temple,

and then the pledge will also be returned,

the Mishkan and the Mishkan of Testimony,

with the coming of Mashiach Tzidkeinu, speedily and truly.