English translation — מאמר וה' אמר המכסה אני מאברהם תשל"ז

With the help of Heaven.

Shabbos Parshas Vayeira,

20 MarCheshvan 5737

"And Hashem said, 'Shall I conceal from Avraham... and Avraham will surely become a great and mighty nation... For I have known him, so that he will command... and they will keep the way of Hashem, to do charity and justice...'"

And the Baal HaYom Huledes (the Rebbe Rashab) precisely analyzes this in his maamar beginning with these words from the year 5667

(in the continuation of 5666),

[asking:] "The way of Hashem" refers to Torah and mitzvos,

so what does the verse add with "to do charity [etc.]"

(the matter of mitzvos)

beyond "and they will keep the way of Hashem"?

And he explains there,

that "the way of Hashem" is an influence from above downward,

and "charity and justice" is the service in the manner of from below upward,

the service of returning light.

[And based on this, he explains there

also the connection of "and they will keep the way of Hashem, to do charity and justice" to what was stated previously: "And Hashem said, 'Shall I conceal from Avraham...'"]

Now, the verse "For I have known him... and they will keep the way of Hashem, to do charity and justice" is explained in the aforementioned continuation in the maamar "Ki Yedativ" of the year 5666

(the first maamar of Shabbos Parshas Vayeira in that continuation),

and in this maamar

(the second maamar of Shabbos Parshas Vayeira in that continuation)

he explains the verse in a different manner.

In addition to the fact that the first maamar begins with the verse "Ki Yedativ" and the second maamar begins with the verse "Vahashem Amar HaMechaseh Ani,"

even regarding the verse "Ki Yedativ" itself,

in the second maamar he explains it differently.

For in the first maamar, he brings two interpretations of "Ki Yedativ":

the interpretation of Targum [Onkelos]

that "Yedativ" is an expression of knowledge,

"for it is revealed before Me,"

and Rashi's interpretation that "Yedativ" is an expression of endearment.

And he explains there

that "Yedativ" as an expression of knowledge refers to the matter of essential will

(for this is "for it is revealed before Me,"

because will is in a state of revelation),

and "Yedativ" as an expression of endearment refers to the matter of essential delight.

However, in the second maamar

he explains

"Yedativ" as an expression of endearment,

that He cherished him in the aspect of essential delight.

And there is another difference between the two maamarim in the interpretation of "and they will keep the way of Hashem, to do charity and justice."

For in the first maamar it implies

(according to the simple meaning of the verse's language,

and as is also explained in several discourses)

that "to do charity and justice" is the explanation of "and they will keep the way of Hashem,"

or that charity and justice is a detail within "the way of Hashem."

And it can be said that "the way of Hashem"

(in the singular)

is the Torah

(the aspect of the general principle that is above division),

and from this flows "to do charity,"

the performance of mitzvos

(the 248 limbs of the King,

particular limbs).

But in this maamar

(the second maamar of Shabbos Parshas Vayeira in that continuation)

he explains that "to do charity [etc.]"

(even though it comes after "and they will keep the way of Hashem")

is not an explanation or a detail of "the way of Hashem," but rather an additional matter.

For after "and they will keep the way of Hashem,"

an influence from above downward,

they then come

to a more elevated service,

"to do charity,"

service from below upward.

2)

And this will be understood based on what is explained in the discourse "Zachor" of the year 5678 (1918)

by the Baal HaYom HaHuledes (the Rebbe Rashab),

(on the verse "And they shall guard the way of Havayah"),

and at length in the Biurei HaZohar of the Mitteler Rebbe

(on the verse

"For the ways of Havayah are straight")

and in many places,

that the concept of a supernal path is analogous to a physical path

(in the material sense),

which is a medium that connects two places that are inherently extremely distant from each other.

And like the king's road that extends from the capital city, the king's place of residence, to all the far reaches of the country

(through which one reaches all the large cities),

and from it branch out further roads and pathways through which one can reach the small towns, etc., until the most remote corner,

for the distance between the small towns, and certainly the remote corner, and the capital city, the king's place of residence, is not only a spatial distance but also a distance in status,

to the point of an incomparable distance,

and through the intermediary of the road, a connection and bond is made between the remote corner and the king's place of residence.

And this is why the line that extends from Ein Sof is called a "path,"

for the line is the medium through which [light] is drawn from Ein Sof to the worlds,

for in addition to the fact that the creation of the worlds

(the drawing down of Ein Sof light to bring the worlds into existence)

is through the medium of the line

[for this matter is through the externality of the line,

whose source is from Malchus of Ein Sof],

nevertheless, through the line there is also a drawing down of the revelations of Ein Sof light within the worlds

[for this matter is through the inwardness of the line,

whose source is from the hidden Tiferes].

3)

And based on this, the Baal HaYom HaHuledes explains in the aforementioned discourse "Zachor"

that Torah and mitzvos are called the "way of Havayah,"

for the concept of Torah and mitzvos is to rectify the secret of the Name,

to draw down the aspect of His great Name

(the Name Havayah),

which is the revelation of the Awtsmoos of Ein Sof

(the aspect of the hidden Tiferes that is above the aspect of Malchus of Ein Sof).

And therefore it is called the "way of Havayah,"

the paths through which the revelation of the Name Havayah,

His great Name, is drawn into the world.

And through this, the intention of a dwelling place in the lower realms is fulfilled,

the revelation of the Awtsmoos of Ein Sof

(which is above the aspect of Sovev and Memaleh)

below in the lower realms,

in the lowest

of which there is none lower.

And he explains there,

that the concept of a dwelling place in the lower realms is like the analogy of a person dwelling in his friend's house,

that his entire essence, just as he dwells in his own house, so does he dwell in his friend's house.

And it can be said,

that the intent of the analogy of a person dwelling in his friend's house

is to explain,

that the concept of a dwelling place in the lower realms is not in a manner that, as a result of the revelation of Ein Sof light in the lower being, a refinement and ascent occurs within it

(in a way that the "lower" aspect is nullified),

but rather,

that even after the revelation, it remains a lower being,

and nevertheless, the revelation of the Awtsmoos of Ein Sof is drawn into it.

For this is the content of the analogy of a person dwelling in his friend's house,

that even after he dwells there, the house is still his friend's house,

and nevertheless, he dwells there with his entire essence just as he dwells in his own house.

4)

And behold, after this, the discourse continues

(the aforementioned "Zachor"),

that just as a physical path serves not only for going but also for returning,

so too is it with the way of Havayah,

that its true essence is that it is in a manner that through it, not only is there a drawing down from above to below

(the concept of going),

but also an elevation of the lower,

so that it becomes a vessel for the drawing down.

And these two matters

(the drawing down from above and the elevation of the lower)

are accomplished through the study of Torah and the fulfillment of mitzvos.

Through the study of Torah, the drawing down of the Awtsmoos of Ein Sof is accomplished

(for the wisdom of Torah is from the aspect of the wisdom of the Awtsmoos of Ein Sof)

into the intellect of man

(human intellect that is clothed in a physical brain),

and especially when one studies deeply with his intellect, for then it becomes united with him in a wondrous union, the likes of which there is no other,

to the point that it is called by his name.

And the refinement and elevation of the lower is accomplished through the performance of mitzvos,

and especially when the performance of mitzvos is in a manner of "itkafya" (subjugation),

"maaseh" (action) being a term connoting coercion.

And this is [the meaning of] "And they shall guard the way of Havayah to do charity and justice,"

for the true essence of the path that serves not only for going

(drawing down from above)

but also for returning

(refinement and elevation of the lower)

is that in addition to the study of Torah, there is also the performance of charity,

for all mitzvos are called by the name "charity."

And [the verse] adds "charity and justice,"

that the performance of charity

(charity in its simple sense)

must be with justice,

that one should judge himself regarding his excesses and carefully consider what is absolutely necessary for his soul, and give all the rest to charity.

And so it is with all the mitzvos

(which are called by the name "charity,"

as above)

that their fulfillment must be in a manner of justice.

And [the verse] adds "to do"

(charity and justice),

that even this

(that charity is in a manner of justice)

is still insufficient,

and it must be in a manner of "itkafya,"

"maaseh" being a term connoting coercion.

And through this, the refinement and elevation of the lower is accomplished,

so that it becomes a vessel for the supernal revelation.

5)

Now, the superiority that is in the refinement and elevation of the lower,

is understood from the maamar

(the aforementioned discourse beginning "Zachor")

that there are two aspects in this.

One: that this relates to the flow from Above.

And as it is stated in the aforementioned maamar,

that just as in the simple sense, if one cannot go back on a path, then it is not called a path

(not only regarding the place to which one came,

but)

also regarding the place from which one departed,

for when the ascent does not change

(that the lower is not a vessel for the flow),

the flow is not true.

And one can explain this,

that the true essence and perfection of the flow

(which has no limitation)

is,

that not only is it drawn into every place, even the lowest place,

but it is drawn and penetrates all parts of the place until it becomes absorbed with it.

And this

(the absorption)

is specifically when the lower is a vessel for the revelation.

For although from the perspective of Above, the flow can be even into a lower that is not a vessel,

for "who

will say to Him, 'What do You do?'",

nevertheless, regarding the lower,

since from its own perspective it is not a vessel fit for the flow,

it does not become absorbed with the light,

and consequently, there is also a lack in the flow, as above.

And there is another aspect in the refinement and elevation of the lower,

and especially when the refinement is in the manner of "itkafya" (subjugation),

that this specifically reaches the Atzmus (Essence).

And this is the matter of "a great deed",

for "deed" (maaseh) is from the term of suppression

(refinement of the lower)

reaches the essential hidden level

which is above all flows and revelations.

6)

And based on this, we can explain the inner content of the distinctions between the maamarim of Parshas Vayeira in the continuation of 5666.

For in the first maamar, it explains the aspect of the mitzvos,

that through the fulfillment of mitzvos, the most elevated matters are drawn down,

essential will and essential delight.

That is, the superiority of the work below is that through it, the flow from Above is effected, and also the aspect of refining the lower is that through it comes the perfection of the flow.

And therefore it explains

(according to the simple meaning of the verse's language)

that "to do charity and justice" is an explanation and detail of the "way of Havayah",

the flow from Above.

And the following year, in the second maamar, it explains the superiority of the deed of mitzvos

(the work below)

as it is in itself,

analogous to the revelation of the future, when the superiority of the deed will be revealed,

"a great deed",

not only that the deed arouses and draws down the light of the Unlimited that is above enclothing in Chochmah

(Talmud),

but also the superiority of the deed itself,

which reaches the essential hidden level

(which is above even the light of the Unlimited that is drawn down through it).

And therefore it explains that "to do charity and justice" is

(not a detail and explanation of the "way of Havayah",

but rather)

an additional matter

(that comes after and through "and they shall guard the way of Havayah").

And this is why this maamar begins with the verse "And Havayah said, 'Shall I hide from Avraham?'",

and explains that "Shall I hide" is the aspect of the essential hidden level of Ein Sof,

and the explanation of "Shall I hide from Avraham" is that this aspect was revealed to Avraham,

through his work in the aspect of returning light from below to above,

"and He also commanded his sons and his household after him... to do charity and justice",

therefore the aspect of the essential hidden level was revealed to him.

[And He says about this "Shall I hide" as a question,

because from the perspective of his work

(in the aspect of returning light)

it is not possible that this aspect would not be revealed to him.]

And since this maamar discusses the matter of the revelation of the essential hidden level

("Shall I hide"),

therefore,

also in the verse "For I have known him," it explains that "I have known him" is an expression of endearment, that He cherished him in the aspect of essential delight

[for the revelation of essential delight is more elevated than the revelation of will,

therefore the revelation of will exists even now, but the revelation of delight will be only in the future],

for through the drawing down and revelation of the essential hidden level,

even the revelations are in a more elevated manner.

Now, these two aspects of "and they shall guard the way of Havayah"

(a flow from above to below)

[and] "to do charity and justice"

(work from below to above)

exist in each and every Jew,

throughout all the generations.

For in addition to the fact that all matters of Torah are eternal,

and especially the matters of "the deeds of the Patriarchs are a sign and provide strength to the children",

regarding this matter it explicitly says "which He commanded his sons and his household after him",

until the end of all generations.

And this command

(that Avraham commanded his sons, etc.)

is a special empowerment

(in addition to the empowerment that comes from the aspect of the deeds of the Patriarchs)

for every Jew regarding the two aforementioned forms of service.

7)

And this can be connected to the verse

(in Tehillim, chapter 49

116,

the chapter of the birthday

of last year)

"I shall walk before Hashem in the lands of life,"

"lands" in the plural,

and it is explained in Torah Ohr

that they are

(in general)

two lands,

the concealed world and the revealed world,

for these two lands are a drawing down from above to below and an elevation from below to above.

And this can be explained in two ways.

One: that the concealed world is the matter of elevation from below to above

(for ascent upward is a matter of self-nullification)

and the revealed world

(the matter of revelation and descent)

is the matter of drawing down from above to below.

And according to what is explained in Torah Ohr there, that the concealed world is the aspect of Leah

(thought)

and the revealed world is the aspect of Rachel

(speech),

it can be said

that the concealed world in the service of man is the study of Torah,

whose primary matter is understanding and comprehension

(thought),

and the revealed world is the fulfillment of the commandments in speech and action.

And based on this,

the concealed world is a drawing down from above to below and the revealed world is an elevation from below to above,

as explained at length above, that Torah is a drawing down from above to below and commandments are an elevation from below to above.

8)

And through the service of "I shall walk before Hashem in the lands of life,"

one comes to the content of the chapter of the birthday

of this year,

"Praise Hashem, all nations, etc., for His kindness has prevailed over us, etc.,"

for these two matters are also the matter of elevation and drawing down.

"Praise... all nations, etc." is the matter of refining, purifying, and elevating the world,

until even the nations and peoples praise and extol Hashem.

And "His kindness has prevailed over us, etc." is the matter of drawing down from above to below,

for in addition to the fact that kindness

(in general)

is a drawing down from above to below,

here the kindness

(the drawing down)

is with force and with overcoming,

"prevailed... His kindness."

And this is,

that the drawing down is from the very highest above,

the most supreme extremity,

and together with this the drawing down comes to the lowest below,

to the lowest of which there is no lower beneath it,

and this is what the verse continues, "and the truth of Hashem is forever,"

for the truth of Hashem is a very exalted level

[and it can be said that this is the matter of what the Rambam stated,

that all existing things exist only from the truth of His existence,

for the truth of His existence pertains to the name Havayah,

which is why the Rambam brings

(in the continuation of the matter there)

the verse

"and Hashem Elokim is truth"],

and nevertheless it is drawn down to the world,

to this physical world,

and within this itself, also to the nations and peoples.

However, after all the elevation of this drawing down,

it is stated in the verse

(not as a matter in itself,

but rather)

as a reason

(because)

for "Praise... all nations."

For the ultimate intention of the drawing down is that through it there will afterwards be a refinement and elevation of the lower,

that even the nations themselves will praise Hashem.

And this is analogous to the elevation of "doing charity and justice" that comes through the precedence of the way of Hashem.

And the conclusion and seal of the psalm is "Halleluyah,"

for the true praise will be in the tenth song

in the future,

for then the elevation of the lower,

the great deed,

will be revealed with the coming of Mashiach Tzidkeinu, speedily in our days, literally.