English translation — מאמר לך אמר לבי תש"כ

With the help of Heaven.

Night of the third [day] of Selichos,

the year 5720*

"To You my heart said: 'Seek My face' etc."1,

And the Rebbe, my father-in-law, the Rebbe, brings in his maamar beginning with the words "Zeh"2

Rashi's commentary on the verse,

that there are two interpretations in "Lecha" [to you/for you].

For you, in your mission, and in your place.

And he continues in the maamar,

that also in "seek My face" there are two interpretations.

That "seek" is a request and supplication,

and that "seek" is a request and search.

And he explains,

that these two matters

(request and supplication,

request and search)

are in prayer.

For prayer is a request and supplication,

and the request is that he succeed in his service to search and find the ways of correction in all his matters.

And this is what is written: "To You my heart said: 'Seek My face'"

(specifically "my heart"),

because the two matters of "seek My face" are in prayer

(as above),

and prayer is the service of the heart3.

And he adds in the maamar,

that in the service of the heart there are two matters.

Within the heart and with the heart.

And it can be said,

that these two matters correspond to the two interpretations

(above)

in "seek My face."

For the request and supplication in prayer come through the service within the heart,

so that his request and supplication will be true,

it is by arousing his heart,

service in the heart itself.

And the search in prayer

(how to correct all his matters)

is service with the heart.

That is,

the service is

(not in the heart,

but)

in all his matters,

except that this service is through the heart4.

B)

And to explain this,

the maamar prefaces with what is written5

"And from my flesh I shall perceive G-d,"

that one must understand: the main thing is the soul, so why does it say "And from my flesh I shall perceive"?

And he explains,

that in perception there are two modes,

intellectual perception and tangible perception.

For intellectual perception relates more to the soul,

and tangible perception relates more to the body.

And this distinction is also regarding the thing perceived.

For in every thing there is a body and a soul.

For even in physical things there is the soul within them6,

and even in spiritual things there is the body within them.

And therefore it says "And from my flesh I shall perceive G-d,"

because the intent of "I shall perceive G-d" is for tangible perception in G-dliness,

for there are matters of G-dliness,

such as Divine Providence,

that one can perceive tangibly.

And he continues in the maamar7

in the explanation of the verse "And from my flesh I shall perceive G-d,"

that the powers of the human soul descend from the supernal Sefiros8

as it is written9

"Let us make man in our image, after our likeness,"

and therefore,

from the powers of the human soul one can understand the supernal Sefiros.

And he continues in the maamar,

(after explaining at length the concept of “from my flesh I perceive G-d”),

that in order for there to be an arousal of the emotions of the heart,

there must be preparation for this.

For although the arousal of the emotions of the heart comes through contemplation,

nevertheless,

in order for the light of the intellect to shine in his heart to arouse the emotions,

there must be preparation for this also from the side of the heart.

And this preparation is the bitterness that precedes prayer.

For by contemplating the ultimate descent of his soul below, which is a descent for the sake of an ascent,

that through its service in Torah and mitzvos it will ascend to a level higher than it was before its descent,

and how he actually conducts himself,

that not only does he not engage in Torah and mitzvos as required

(therefore the ascent of the soul through the descent is not complete),

but through his undesirable actions he brings his soul down even further,

and especially when he contemplates the parable of one who grasps the head of the king, etc.,

he will come to great bitterness.

And through this bitterness, the plowing of the ground of his heart is accomplished,

so that it becomes prepared for the arousal

(through contemplation)

of true emotions in the heart.

And he continues in the maamar,

that all this applies throughout the year,

and especially in the month of Elul, which is a time of revelation of the Thirteen Attributes of Mercy,

and the revelation of the Thirteen Attributes of Mercy in the month of Elul is for everyone,

even for those who are most distant.

Like the parable of the king in the field,

when anyone who wishes is permitted and able

to greet him

(and present their requests to him),

and he receives them all with a pleasant countenance and shows a smiling face to everyone.

[And one may add,

that although the explanation

(in the maamar)

of the advantage of the month of Elul comes in continuation of the matter of bitterness,

that since in Elul there is the revelation of the Thirteen Attributes of Mercy even to the most distant, therefore it is a most opportune time to do plowing of the ground of one’s heart through bitterness,

the revelation of the Thirteen Attributes of Mercy in Elul should also add in the matter of joy.

For since in Elul the king shows a smiling face to everyone,

this should arouse

(as water reflects a face back to a face)

an increase of joy in the service of the king].

And he concludes in the maamar,

that the explanation of “To you my heart says” — for you and in your place,

is,

that the heart is for Him, blessed is He, to fulfill His will, blessed is He, to make the lower world a dwelling place for Him, blessed is He,

and the explanation of “To you my heart says” — in your place, is the matter of the point of Judaism that exists in every single Jew, which is connected to the Awtsmoos.

3)

And to understand the explanation of the two interpretations of “To you my heart says,”

and their connection to the matters explained in the maamar

[the concept of “from my flesh I perceive G-d,”

and that in order for there to be an arousal of the emotions of the heart there must be preparation for this,

etc.]

one must preface what the Maggid said

in the name of the Baal Shem Tov, that in every word

of the words of prayer there are three levels,

worlds, souls, and G-dliness.

And based on this, one may also say regarding “Seek My face,”

that the service of “Seek My face” is in prayer,

which is in these three levels.

For in the word “face”

(in this verse),

there are three interpretations.

For according to Rashi’s interpretation of “To you my heart says,”

that the heart speaks in His agency or in His place, blessed is He,

“face” refers to His face, blessed is He,

the innerness of G-dliness.

And the Alter Rebbe interprets,

that this that the heart says “Seek My face” refers to its own innerness,

the innerness of the heart,

the innerness of souls.

And there is another interpretation of “Seek My face,”

that “face” refers to Atzilus,

for the four levels of face and back, right and left, are the four worlds of Atzilus, Beriah, Yetzirah, and Asiyah

[back — Asiyah,

left — Yetzirah,

right — Beriah,

and face — Atzilus],

the innerness of the worlds.

4)

Now, regarding the matter of "My Face,"

in each of these three aspects,

there are two levels,

generally.

An inner aspect that has a connection to the external,

and a true inner aspect that is separate from the external.

For in the matter of the worlds, it is Atzilus and above Atzilus.

And as the Tzemach Tzedek wrote

in explaining the verse, "Seek My face; Your face, Hashem, I will seek,"

that "Seek My face" is to draw down Chochmah,

Atzilus,

and "Your face, Hashem, I will seek" is to draw down the face of Hashem,

the lights of Arich and Atik.

For the distinction between Atzilus and above Atzilus is,

that Atzilus is included in the four worlds, except that it is their "face,"

an inner aspect that relates to the external,

and above Atzilus is above the worlds,

an inner aspect that is separate from the external.

And similarly, in the pnimiyus of the heart,

the face of the souls,

there is a parallel to these two levels.

And as explained in Likkutei Torah, the discourse "Ki Seitzei Lamilchamah Al Oivecha,"

that in the pnimiyus of the heart there are two levels,

the illumination of the point of the heart and the essence of the point of the heart,

that both levels are from Atzilus

[for this is the distinction between the external heart and the inner heart,

that the external heart is from Biyah and the inner heart is from Atzilus.

And this is that the external heart is based on reason and intellect, and the inner heart is above reason and intellect,

for in Beriah there is the matter of comprehension,

"Ima nests in Kisei,"

and Atzilus in general is Chochmah,

for the true essence of Chochmah is above intellect],

except that the illumination of the point of the heart is from the Atzilus that is within the pnimiyus of Biyah, and the essence of the point of the heart is from Atzilus itself.

And as above,

the aspect of Atzilus that is in Biyah is only the illumination of Atzilus,

so too in the soul of man,

this aspect is only the illumination of the point of the heart.

Thus,

the illumination of the point of the heart is what shines from the pnimiyus of the heart to the external heart

(like the illumination of Atzilus in Biyah),

and the essence of the point of the heart is the pnimiyus as it is in its place.

And similarly, in the pnimiyus of Elokus,

there is a parallel to the two levels mentioned above.

And this will be understood based on what is stated in Tanya

regarding the two names Havayah and Elokim,

that Elokim is chitzoniyus and Havayah is pnimiyus.

[And one can connect this with what is explained in Likkutei Torah there,

that the love in the external heart comes through contemplation of the Or HaMimaleh,

and the love

(desire and will that is above reason and intellect)

that is in the pnimiyus of the heart is drawn from the Or HaSovev,

for Havayah and Elokim are

(generally)

Sovev and Mimaleh.

Therefore,

the Or HaMimaleh

(Elokim),

chitzoniyus,

is the root of the love of the external heart,

and the Or HaSovev

(Havayah),

pnimiyus,

is the root of the love of the pnimiyus of the heart].

And based on this, it can be said,

that the meaning of "Your face, Havayah" is the essence of Havayah that is above its investment in Elokim.

For that Havayah

(in general)

is pnimiyus,

is even after it invests in Elokim.

And "Your face, Havayah" is the essence of Havayah that is above its investment in Elokim.

5)

And it can be said that the aspect of "Your face, Havayah,"

the pnimiyus of Havayah,

is above even Havayah that is above investment in Elokim.

[And like the explanation elsewhere

on the verse,

"And the truth of Havayah is forever,"

that even the name Havayah that is above investment in Elokim is Havayah

(simple),

and "the truth of Havayah"

(the true [essence] of Havayah)

is the Essence of Ein Sof that is above the name Havayah,

above even Havayah that is above investment in Elokim].

And this will be understood based on the known principle

that the pnimiyus of any thing is the thing itself,

and that it is a source for some other matter,

that is its chitzoniyus.

And based on this, we can explain the distinction between the two levels in the pnimiyus above

(Havayah and Ein Sof that is above Havayah),

that Havayah is a term of bringing into being,

except that the coming into being from the name Havayah is in a manner of "by way of automatic consequence."

And as is known

that the coming into being from the name Elokim is in a manner of investment

("In the beginning, Elokim created"),

and the coming into being from the name Havayah is in a manner of "by way of automatic consequence"

("They will praise the name of Havayah, for He commanded and they were created").

Therefore,

generally,

the name Havayah is pnimiyus,

for that the coming into being from it is in a manner of "by way of automatic consequence,"

indicates that it is wondrously separate from the matter of coming into being

(and is not a true source).

But in particular,

that from the name Havayah coming into being occurs,

is because it is a source for coming into being,

and therefore,

the essential matter of pnimiyus is in the Essence of Ein Sof that is above Havayah.

And based on this, it can be said that this is the case regarding the two levels of the innerness of the heart,

that the illumination of the point of the heart is not in a level of innerness as much as the innerness of the essence of the point of the heart, which is as it is in its essence,

before it illuminates in the externality of the heart.

For from the fact that from it, it is drawn to illuminate in the externality of the heart,

it is proven

that it is not the true essence of innerness.

And the true essence of innerness is in the essence of the point of the heart, which is separate from the externality of the heart.

And analogous to what was explained above regarding the matter of "Your face, Hashem,"

which is above even Hashem that is above the investment in Elokim.

6)

And one should add explanation regarding the connection of the two levels in the innerness of the heart

(the illumination of the point of the heart and the essence of the point of the heart)

to the two levels in the innerness above

(Hashem and the Ein Sof that is above Hashem),

based on what is explained in Likkutei Torah there in the explanation of the verse,

"When you go out to war against your enemies,"

that "when you go out to war" refers to the war of the Nefesh HaElokis with the Nefesh HaBahamis,

that this war is in the powers of the soul that are invested in the body

(intellect and midos),

but the innerness of the heart

(the illumination of the point of the heart)

is "against your enemies,"

above your enemies,

where the enemy has no dominion or hold.

And through the revelation of the illumination of the point of the heart,

"against your enemies,"

through this, "and you will take its captivity captive,"

that evil is turned to good.

However, the transformation of evil to good that comes through the revelation of the illumination of the point of the heart is only in the garments—thought, speech, and action—

and in order to transform the midos from evil to good, it is through the revelation of the essence of the point of the heart.

And this is "and you will see among the captives a woman of beautiful form,"

"a woman of beautiful form" is the soul invested in the body,

and in order to take her out

[her essence and being,

i.e., her intellect and midos]

from the captivity,

it is through the revelation of the essence of the point of the heart.

And it can be said,

that this—that regarding the transformation of the garments

(which is through the revelation of the illumination of the point of the heart)

it is written "and you will take its captivity captive,"

and regarding the transformation of the midos

(which is through the revelation of the essence of the point of the heart)

it is written "and you will see among the captives," etc.,

is,

because regarding the illumination of the point of the heart, there is an opposing force.

And this is that regarding this level it is written "against your enemies,"

for regarding the illumination of the point of the heart, there is the existence of the enemy,

except that it is in a manner of "against your enemies,"

above your enemies,

where the enemy has no dominion or hold.

Therefore,

the extraction of the matters of holiness

(thought, speech, and action of the soul)

from the captivity,

which is through the revelation of the illumination of the point of the heart,

is in a manner of action,

"and you will take its captivity captive"

[except that the action is not in a manner of war,

for regarding this level the enemy has no dominion].

But the essence of the point of the heart is

[analogous to]

the level of Yechidah,

which has no counterpart opposite it,

"the reflection of a reflection has no hold on them."

And therefore, the nullification of the opposing force that comes through the revelation of the essence of the point of the heart is

(not that through the revelation of the essence of the point of the heart a nullification of the opposing force is effected,

but rather)

that through this revelation,

there is no place from the outset for the existence of the opposing force.

And this is "and you will see among the captives a woman of beautiful form,"

for when there is the revelation of the essence of the point of the heart,

then the level of the soul

("a woman of beautiful form")

that was initially in captivity,

is revealed of itself,

"and you will see"

(and there is no need to take her out of the captivity).

And similarly, above,

with the name Elokim it is possible for there to be

(through many tzimtzumim)

nourishment for the external forces,

even to the point of "other gods".

And according to what is explained in many places

that the name Elokim is not only the shield and sheath that conceals and hides the light of the name Havayah,

but also the light of the name Havayah itself, as it is drawn and contracted through the name Elokim to become a source for creations,

which in general is the light that fills,

is called Elokim,

it can be said that this is the case regarding the light that fills.

For since the coming into being from the name Elokim

(the light that fills)

is in a manner of enclothing,

the creations that come into being from it occupy space,

and their nullification is only the nullification of the yesh,

therefore it is possible for actual existence to be drawn down from this,

even to the existence of idolatry

(other gods).

And in order that there should be no place given to existence and to idolatry,

it is specifically through the revelation of the name Havayah

(the encompassing light),

that the coming into being from it is in a manner of "by the way",

and the creations do not occupy space relative to it,

[but are] nullification in [true] existence.

And according to what was explained above

(section 5)

that even the name Havayah is a source for coming into being,

necessarily, even regarding the name Havayah there is some occupation of space by the creations,

and the true nullification is specifically regarding the Essence of the Ein Sof, which is above Havayah, that is not in the category of a source for worlds.

And based on this, it can be said that in order to completely negate that there be any place given to existence,

it is specifically through the revelation of the Essence of the Ein Sof, which is above Havayah.

And this is what is written,

"You shall have no other gods before Me,"

that in order that there be no place given to other gods, it is through "before Me,"

for the true meaning of "before Me" is the Essence of the Ein Sof, which is above Havayah.

7)

And it can be said,

that the two interpretations of "Lekha amar libi bakeshu fanai"

("Lekha" meaning "for You" and "on Your mission",

and "Lekha" meaning "in Your place"),

and also the two interpretations

(in the maamar)

of "Bakeshu"

(request and supplication,

seeking and searching),

correspond to the two levels of "Panai".

For in the innerness of the name Havayah

(which is a level of innerness relative to the name Elokim),

whose parallel in man is the illumination of the point of the heart,

the interpretation of "Lekha" is "for You" and "on Your mission".

That is, the heart is an agent of the Holy One, blessed be He,

for the nature of an agent is that he is sent to do something.

And the mission of this level, in the innerness of the heart, is to illuminate the externality of the heart in order to vanquish the war with the animal soul,

for the main victory

(which is through the revelation of this level)

is in the garments of thought, speech, and action,

except that in order for thought, speech, and action to be complete, it is through the emotions of the heart,

service with the heart.

And accordingly, the interpretation of "Bakeshu fanai" is seeking and searching,

to search in all one's matters that they be in accordance with the level of "Panai"

(the "Face of Havayah").

And in the innerness of the Ein Sof, which is above Havayah,

whose parallel in man is the essence of the point of the heart,

the interpretation of "Lekha" is "in Your place",

as brought above

(end of section 2)

from the maamar, that it is the point of Judaism in every Jew that is connected to the Essence

("in Your place").

For in this level, the matter of agency does not apply,

because the point of Judaism is not a means for another matter

(the fulfillment of the mission),

and the purpose is in itself.

And the service regarding this level is – service in the heart itself,

that it be revealed.

For the innerness of the heart, as it is in itself, is in concealment,

and the service in it is to arouse it so that it be revealed.

And accordingly, the interpretation of "Bakeshu fanai" is request and supplication,

for request and supplication is

(as the language in the maamar)

with great arousal.

8)

And behold, it is explained elsewhere,

that in the ascent of the soul through its descent below,

there are two matters.

That through the fact that even while it is clothed in the body and animal soul it serves G-d,

the strength of its connection with the Holy One, blessed be He, is revealed,

that even the concealment and hiding of the body and animal soul cannot diminish its connection.

And that through its service below, a new thing is made,

the clarification and refinement of the body and animal soul and its portion in the world.

And since this matter

(the clarification and refinement of the body, etc.)

is a novelty

(and not a revelation of what was hidden),

it is more elevated than the revelation of the strength of the soul's connection.

And according to what is known

that the clarification and refinement of the body and animal soul

(for which the soul descended below)

is specifically through love and fear that are in the revealed heart,

the externality of the heart,

it can be said,

that there is an advantage to the mission of the illumination of the point of the heart to the externality of the heart,

over the service of revealing the point of Judaism.

9)

And it may be said,

that this is what is explained in the maamar regarding the statement "From my flesh I shall perceive G-d,"

specifically "from my flesh,"

that the intention in this is a tangible perception

(of Divinity)

that relates to the body,

for the ultimate purpose of the soul's descent below is

(not that the soul's matters be revealed while it is clothed in the body,

but rather)

that the body will perceive Divinity.

[And it is noteworthy that there is another interpretation of "From my flesh I shall perceive G-d,"

that in the flesh itself one sees the Divinity within it.

And according to the teaching of the Alter Rebbe57

on the verse "From my flesh I shall perceive G-d," that one must strip the flesh so that one should see G-dliness.

From the fact that he says one must strip the flesh

(removing the covering things)

it is understood that through this one sees the Divinity that is in the flesh itself.

And as is also understood from the maamar of the Rebbe

(the Rebbe Rashab)

of blessed memory58

on the verse "From my flesh I shall perceive G-d,"

"Look not at what he is, a golem [unformed matter],

the golem was brought into being by the Awtsmoos of Ein Sof, blessed is He,

for He alone, by His power and ability, creates something from nothing and absolute naught59.

And it may be said,

that this that the maamar explains that the interpretation of "From my flesh I shall perceive G-d" is a tangible perception,

even though the perception of the Divinity that is in the flesh itself is seemingly a loftier matter

(and especially according to the interpretation of the Rebbe of blessed memory, which refers to the power of the Awtsmoos within the body),

it is,

because the perception of the Divinity that is in the flesh

(the power of the Awtsmoos within it)

is an intellectual perception that relates to the soul,

and the ultimate purpose of the soul's descent below is that the body will perceive Divinity].

10)

And 4)

Now, it is known60,

that just as the descent of the soul below is for the sake of ascent,

so too is it regarding the descent of the Divine light to bring into being and enliven the creations,

that it is a descent for the sake of ascent.

And based on this it may be said,

that by the Name Havayah descending and being clothed in the Name Elokim

(in order to bring into being and enliven the creations),

an ascent is effected in the light,

higher even than it is in its source in the Ein Sof that is above Havayah61.

And the ascent is,

that there is effected62

in it a new matter63

— a revelation of Divinity in this physical world.

And as brought above

(section 2)

from the maamar,

that there are matters of Divinity,

such as particular providence,

that are in actual revelation,

to the extent that they can be perceived tangibly.

And it may be said,

that this is what is stated in the maamar, that this tangible perception relates to the body, both regarding the person who perceives and regarding the thing perceived,

that the advantage of the inwardness that belongs to externality and its descent into externality is both regarding the person,

that the body perceives Divinity

(as above, section 9),

and regarding the light above,

that its revelation is in this physical world.

10)

A)

Now, similarly is it in the service of man,

that through the descent of the intellects

[the higher aspect of man64,

for the nature of intellect is ascent upward]

into the emotions

[the lower aspect of man64,

for the nature of emotions is descent downward],

an ascent is effected in the intellects.

And the main ascent is not that the light of intellect shines also in the heart,

but rather that through this a new matter is effected — the arousal of the emotions.

And it may be said,

that this is the reason that in order for there to be an arousal of the emotions of the heart, there must also be preparation from the side of the heart,

for the main novelty in the arousal of the emotions is when the arousal is

(also)

from the aspect of the matter of the emotions.

And it can be said,

that this is the case regarding the king in the field

(Elul),

that although this is a descent relative to how he is in his palace of royalty

(Rosh HaShanah and Yom HaKippurim),

for when he is in his palace of royalty he is in the crown of royalty and royal garments, unlike when he is in the field,

nevertheless, through this there is an elevation, so to speak, in the King,

for through His descent to the field a new matter is created,

that even the most distant come to greet His face.

However, nonetheless,

since regarding the matter of revelations,

that which is in the field is a descent relative to how He is in His palace of royalty,

the service in the field must be in a manner of "going"

(afterwards)

after the King to His palace of royalty,

and as it is explained in the maamar

that the service of Elul is a preparation for the service of Rosh HaShanah and Yom HaKippurim.

And this is also the connection of the two interpretations

of "To You my heart said, 'Seek My face,'"

that the service of "To You my heart said" according to the interpretation "To You is for Your sake, in Your mission,"

to fulfill His will to make the lower [realm] a dwelling place for Him,

must be in a manner that through this they will reach the interpretation "To You is in Your place,"

the revelation of the point of Judaism that is connected to the Awtsmoos.

10)

b)

And it continues in the maamar

(at the conclusion and seal of the maamar),

that through the awakening of the point of the heart, a pure vessel is made to receive the flow of blessing for the entire year.

And it can be said,

that in this there are two advantages,

the advantage of "To You in Your mission" and the advantage of "To You in Your place."

For when the drawing down of influence is according to the order of Hishtalshelus,

they examine his judgment [to see] if he is worthy of this,

and there are prosecutors who prosecute and say that he is not worthy of this.

And it can be said,

that this matter is also when the drawing down is from the name Havayah

(since even the name Havayah is a source for coming into being,

as above in section 5),

as it is stated,

"And the sons of the Elokim came to station themselves upon Havayah."

And that which a flow of blessing is drawn down

(in superabundant multiplicity)

is because through the revelation of the Awtsmoos of the point of the heart, the drawing down is from the Ein Sof that is above Havayah,

and there the prosecution of the sons of the Elokim does not apply

(and as above at the end of section 6 in the explanation of the verse "You shall not have other gods before Me"),

and furthermore,

that there are also not the measures and limitations of the name Elokim

(of holiness),

and therefore the influence drawn from there is in superabundant multiplicity.

And that the drawing down of influence is in physical matters,

and all the more so that the drawing down of influence is not only from the aspect of the Above but

(as above from the maamar)

that the person becomes a vessel suitable to receive the influence,

is because through the service in the illumination of the point of the heart and the externality of the heart to make the lower [realm] a dwelling place for Him,

the advantage of physicality is felt

(as above in section 10 regarding the matter of "From my flesh I shall perceive Elo'ah")

and the advantage of Yisrael who make the dwelling place.

And since in the service of Elul there are these two matters,

that the service

(itself)

is in the field and in a manner of going after the King to His palace of royalty

(as above in section 11),

therefore,

also in the drawing down of influence there are two matters,

that abundant good is drawn down

(in a wrapped manner)

that is above measure and limitation,

and this comes in the good that is seen and revealed

(also)

in physical matters,

for a good and sweet year,

in children, life, and sustenance in their simple sense,

and in all of them — with expansion.