English translation — מאמר ויהיו חיי שרה תש"ל

With the help of Heaven.

Shabbos Parshas Chayei Sarah,

Erev Rosh Chodesh Kislev,

the year 5730.

"And the life of Sarah was one hundred years and twenty years and seven years, the years of Sarah's life."

And the Rebbe

(the Rebbe Rashab)

of blessed memory, whose birthday is on the 20th of MarCheshvan, in his maamar beginning with the word "Zeh,"

notes: it already says "And the life of Sarah was,"

so why is it repeated again, "the years of Sarah's life"?

And he continues in the maamar,

that in the Zohar

on the verse "And the life of Sarah was," it first explains the verse

"The advantage of the land in everything is a king for a cultivated field."

And afterwards

it says that the matter of "And the life of Sarah was" is that Sarah merited supernal life.

And the maamar explains the connection of "The advantage of the land in everything is a king for a cultivated field" to "And the life of Sarah was,"

that "land" and "field" are aspects of Malchus,

and the matter of "the advantage of the land in everything is a king for a cultivated field" is the drawing down of lights that are above Malchus,

the aspect of "everything" and the aspect of "king,"

into Malchus.

And this is the connection of "The advantage of the land in everything is a king for a cultivated field" to "And the life of Sarah was,"

because Sarah is the aspect of Malchus

(analogous to "land" and "field"),

and that Sarah merited supernal life means that the lights that are above Malchus were drawn into her.

And it explains at length the four matters in the verse "The advantage of the land," etc.,

the two aspects in Malchus,

"land" and "field,"

and the two aspects in the lights that are above Malchus that are drawn into Malchus,

the aspect of "everything" and the aspect of "king."

And it explains,

that "twenty years and seven years" is in the manner of the aspect of "everything,"

and "one hundred years" is in the manner of the aspect of "king."

And after this it explains

(at the conclusion of the maamar),

that "And the life of Sarah was" is the drawing down of supernal life

(one hundred years and twenty years and seven years)

into Malchus,

and "the years of Sarah's life" is

that the supernal life was drawn down into Biyah (the worlds of Beriah, Yetzirah, and Asiyah).

And it must be understood,

that in order to explain the addition of "the years of Sarah's life" over "And the life of Sarah was," it seemingly only matters that "And the life of Sarah was" is the drawing down of supernal life into Malchus,

for based on this it can be explained that the addition of "the years of Sarah's life" is the drawing down into Biyah,

and from the fact that this explanation comes

(in the maamar)

after the explanation of the verse "The advantage of the land," etc., and its connection to "And the life of Sarah was,"

it implies

that through this, additional explanation is added in the matter of "the years of Sarah's life"

(the drawing down into Biyah).

B)

And this will be understood based on what is explained in the maamar

about the difference between "land" and "field,"

that "land" is the entirety of the world,

and "field"

(the choicest part of the land)

is the Garden of Eden.

And this distinction between the entirety of the world and the Garden of Eden

(that the entirety of the world is called "land" and the Garden of Eden is called "field")

is in their source.

For the creation of the world is from the aspect of the externality of Malchus, which is called "land,"

and the Garden of Eden is from the aspect of the internality of Malchus, which is called "field."

And the maamar continues,

that just as the advantage of the field in its simple sense is that it is a place suitable for sowing,

so too regarding the Garden of Eden,

it is a place prepared for the drawing down of the revelation of the Ein Sof

(growth)

through the sowing of the mitzvos.

[And as explained elsewhere

on the verse

"And Hashem Elokim took the man and placed him in the Garden of Eden to work it and to guard it," and our sages said

"to work it" refers to the 248 positive commandments, and "to guard it" refers to the 365 negative commandments,

the reason for this, that He placed him in the Garden of Eden

(specifically)

to work it and to guard it,

is

because the Garden of Eden is a place prepared for the revelation that is drawn down through the fulfillment of the mitzvos.

And that the revelation is drawn down through the fulfillment of the mitzvos in the entirety of the world

(after man was banished from the Garden of Eden)

is as it is written

"And Hashem Elokim sent him out of the Garden of Eden to work the ground," etc.,

that the matter of "to work the ground" is to make the place of the world prepared for revelation].

And this is "The advantage of the land in everything is a king for a cultivated field,"

that the advantage of the land

[the entirety of the world,

whose creation is from the externality of Malchus]

is "in everything,"

that the aspect of "everything" is drawn into it,

which is the Sefirah of Yesod, which is called "everything."

And "a king for a cultivated field" is the drawing down of the revelation of the Ein Sof

(which is above the aspect of "everything")

through the fulfillment of the mitzvos.

As it is stated in the Zohar there,

"Who is a king? That is the supernal King who unites with the field when it is cultivated,"

that through the service in the Garden of Eden

("cultivated field")

which is the service of fulfilling the mitzvos

("to work it" refers to the 248 positive commandments, and "to guard it" refers to the 365 negative commandments),

the revelation of the Ein Sof is drawn down

(the supernal King),

which is above the revelation of the aspect of "everything."

3)

And the explanation of the three levels mentioned above

[Malchus as it is in itself,

the drawing down of the revelation of the aspect of Kol

(Yesod),

and the drawing down of the revelation of the aspect of the Supreme King through the fulfillment of the mitzvos],

behold, the difference between Yesod and Malchus is,

that Malchus is the root of created beings.

Therefore Malchus is called by the name "speech"

(Malchus is the mouth),

for just as speech is for the sake of another.

For in addition to the fact that the speech that one actually speaks is heard by his fellow

(that it is heard by his fellow is by means of it going outside and becoming separate from the person speaking),

behold, also the power of

speech within the person himself,

its essence is that he has the ability to speak to his fellow.

And similarly is it with Malchus,

that even when it is in Atzilus

(before it descends to enliven the created beings)

it is the root and source of created beings.

And Yesod is the conclusion of Atzilus

(the conclusion of the body),

analogous to the emotions in a person,

for although they relate to another,

nevertheless their essence is

that the person is aroused and affected.

And this is "And the advantage of the land in all is it,"

that the advantage of "land"

(Malchus,

the root of created beings)

is that the aspect of Kol is drawn into it,

[which is] Yesod

(the conclusion of Atzilus).

And it can be said,

that this that this drawing down is called "the advantage of the land,"

even though Malchus always receives from Zeir Anpin

(the emotions),

it is,

because the drawing down from Zeir Anpin to Malchus is

(generally)

in a manner that by Malchus receiving within herself the lights of Zeir Anpin she becomes changed

[and analogous to when a person speaks words of love,

for since that he speaks words of love is in order to reveal the love to his fellow,

behold, the love that is drawn into the speech is a descent and change relative to the love itself],

and the advantage of "land"

(Malchus)

is "in all"

(Yesod of Zeir Anpin),

that Malchus receives the aspect of Yesod

(as it is in its essence)

— the conclusion of Atzilus.

4)

And behold, this that the drawing down of the revelation of the aspect of Kol is an advantage in Malchus,

is specifically regarding the externality of Malchus,

"land."

For since the externality of Malchus

(the speech of Malchus)

its essence is that it is the root of created beings,

therefore,

that the revelation of the aspect of Kol is drawn into it,

(the conclusion of)

Atzilus which is above the root of created beings,

is an advantage

(a novelty).

But regarding the internality of Malchus,

behold, on the contrary,

the essence of the internality of Malchus

(the first three of Malchus)

is that it receives from Yesod.

And this is that the three Patriarchs are called by the name "Kol"

[as our sages, of blessed memory, said,

"Three did the Holy One, blessed be He, cause to taste in this world a taste of the World to Come,

these are,

Avraham, Yitzchak, and Yaakov.

Avraham, regarding whom it is written,

'In all,'

Yitzchak, regarding whom it is written,

'From all,'

Yaakov, regarding whom it is written,

'All.'"],

for "Kol" is the Sefirah of Yesod

(as above),

and the three Patriarchs are from the aspect of the internality of Malchus that receives from Yesod.

5)

And it is explained in the maamar,

that this that the sefirah of Yesod is called by the name "Kol" (all) is because of the fifty gates of Binah that are drawn into it

(Kol in gematria equals fifty).

And from this it is understood,

that the advantage in "Eretz" (land)

(Malchus)

through the aspect of "Kol" is in two matters.

That Yesod is drawn into it,

which is the conclusion of the emotions of Atzilus,

and furthermore,

that through Yesod the fifty gates of Binah are drawn into it,

intellect that is above the emotions.

And it can be said,

that these two matters are related to each other.

And the explanation is,

that emotions are related to another.

For although the emotions are a matter that pertains to the person himself

(and not like speech, which is a revelation to another),

nevertheless,

they are at the level of the person as he relates to another,

and the intellect is at the level of the person as he is to himself,

separate from another.

Therefore,

when the flow is only from the aspect of the emotions of Z'eir Anpin, which are related to another,

then,

by Malchus receiving within itself the emotions of Z'eir Anpin, a change occurs in it

(as above in section 3),

and this that Malchus receives the emotions of Z'eir Anpin as they are

[for this is the matter of "the advantage of the land in all is a king,"

that also in the land the revelation of the aspect of "Kol" shines as it is in its essence],

is through the root of the flow being from the intellect,

for since the intellect is above relation to another

(the matter of speech,

Malchus),

therefore,

even when the flow comes into speech,

speech does not have the ability to effect a change in it.

6)

And behold, even the intellect that is above relation to another is within the order of Hishtalshelus (the chain of descent).

And the revelation of the aspect of the "Supernal King" that comes through the fulfillment of the mitzvos

("a king is subjugated to the field")

is above the aspect of "Kol,"

it is above Hishtalshelus.

And to add,

according to what is explained elsewhere

that "Kol" is the aspect of Sovev (the encompassing light),

and this that Yesod is called by the name "Kol" is because Yesod is in the central line that reaches to Kesser

(Sovev)

[and this is what is written,

"For all in heaven and on earth," and it is translated as "that holds heaven and earth,"

for regarding Sovev, heaven and earth are equal],

it must be said,

that the revelation of the aspect of the "Supernal King"

(through the fulfillment of the mitzvos)

is above even the aspect of Sovev.

For Sovev is related to worlds, except that it is above them and encompasses them all as one.

And this is "For all in heaven and on earth,"

that even regarding Sovev there is heaven and earth,

except that it connects and unifies them—"that holds heaven and earth."

And through the mitzvos, there is a drawing down of the revelation of the Essence of the Ein Sof, which is above relation to worlds,

above even Sovev.

And as explained in the maamar,

that the flow through the fulfillment of the mitzvos is from the pnimiyus (innerness) of Kesser.

And the distinction between Arich

(the externality of Kesser)

and Atik

(the pnimiyus of Kesser)

is,

that Arich is the root and source of the emanated beings, except that it encompasses them—Sovev,

and Atik is a lower level within the Emanator—the Ein Sof that is above relation to worlds.

And it is explained in the maamar,

that "Supernal King" is Tiferes

[as it is stated in the Zohar there, "King" refers to the Holy One, Blessed be He,

and the Holy One, Blessed be He, is the aspect of Tiferes]

and Tiferes draws from the pnimiyus of Kesser.

And it can be said,

that this that specifically Tiferes

(specifically)

draws from the pnimiyus of Kesser,

even though Yesod is also in the central line,

is,

because Chesed, Gevurah, and Tiferes are the essence of the emotions, and Netzach, Hod, and Yesod are that through which the influence is transmitted

(of the emotions of Chesed, Gevurah, and Tiferes),

therefore,

the revelation of Kesser through Yesod

(through which the influence is transmitted)

is the aspect of the root of the emanated beings,

and the revelation of Kesser through Tiferes

(which is above influence)

is the aspect of the pnimiyus of Kesser.

7)

And it is known

that the two concepts of Memale and Sovev have their root in the Ein Sof before the tzimtzum,

[for] the bounded light

(before the tzimtzum)

is the root of the light of Memale,

and the unbounded light is the root of the light of Sovev.

And the difference between the action of the tzimtzum on the bounded light

(the root of Memale)

and the action of the tzimtzum on the unbounded light

(the root of Sovev)

is,

that the action of the tzimtzum on the bounded light is within the light itself,

so that through the tzimtzum it comes into measure and limit according to the value of the worlds,

filling all worlds.

And the action of the tzimtzum on the unbounded light is

(not within the light itself,

but rather)

that it should not shine into the place of the void.

And from this comes about the concept of Sovev,

that the light does not shine

(into the worlds,

the place of the void)

in revelation and inwardness, but rather in the aspect of encompassing and concealment.

And based on this, it can be said,

that the two aspects within the level of Kol

[that through the Yesod is the drawing down of the middos and mochin,

and that through the Yesod is the drawing down of the Kesser]

in their root in the Ein Sof before the tzimtzum are the bounded light and the unbounded light,

and through the fulfillment of the mitzvos there is drawn down

a new light that did not shine even before the tzimtzum.

And this is that in the future there will be new heavens and a new earth,

for then all the matters that are drawn down through our deeds and our service now will be revealed,

including the new light that is drawn down through the fulfillment of Torah and mitzvos now,

and through this there will be renewal also in the world,

new heavens and a new earth.

For this, that in the future there will be drawn into the world the revelation of the unbounded light that shone before the tzimtzum,

is not a true innovation.

For since this light was already revealed in the place of the void, except that through the tzimtzum the light departed,

therefore,

when the light returns and is drawn down,

it is not a true innovation.

And this, that in the future there will be new heavens and a new earth, is,

for then there will be the revelation of the new light

(that is drawn down through the fulfillment of Torah and mitzvos now)

that was not even before the tzimtzum.

8)

And now it is known,

that this, that creation is for the sake of Israel,

the intention in this is not only for the creation of the world, but also for all revelations,

even for the most elevated revelations.

And from this it is understood also regarding the aforementioned light that did not shine even before the tzimtzum,

that this, that there came to be

(so to speak)

this light

(which is beyond the category of drawing down and revelation)

is in order that through the service of Israel it will afterwards be in drawing down and revelation,

and that its drawing down and revelation will be in the world

[and as above, that through the new light,

the heavens and the earth will be new],

and through this the intention of a dwelling place in the lower realms will be completed.

And based on this, one can connect the interpretation of the Zohar of "a king to a field is worked"

(that "worked" refers to the field)

with the interpretation

(the simple one)

that "worked" refers to the king,

that even the essence of the light that is beyond the category of drawing down and revelation

(the supernal King)

is, so to speak, worked for the service of the field

("a field is worked"),

the fulfillment of the mitzvos.

And one must add in explanation of the verse's wording "to a worked field,"

for the intention of a dwelling place in the lower worlds is that the G-dly revelation drawn into the lower worlds will be from the aspect of the lower worlds themselves.

And it can be said,

that this is the reason that the revelation through the mitzvos is through the place where the mitzvah is performed being prepared for the revelation

[and as mentioned above

(section 2)

that the Garden of Eden is called a field because the Garden of Eden is a place prepared for the revelation through the sowing of mitzvos.

And likewise regarding the place of the entire world,

that "He sent him... to work the ground" is to make the place of the world prepared for the revelation through the mitzvos],

because through the drawing of revelation into the world through the mitzvah being also according to the

(place of the)

world being prepared for this,

the revelation in the world is from the aspect of the world itself.

And this is "a king to a worked field,"

for the completeness of the intention of a dwelling place in the lower worlds is that the revelation in the world will be

(not only from the aspect of the fulfillment of the mitzvah,

but also)

from the aspect of the world,

the field,

and since this that there becomes, so to speak, the aspect of the essence of the light,

the Supernal King,

is for the sake of this intention,

therefore "a king to a worked field."

And to add,

that the reason

(in the inwardness of the matters)

for man being banished from the Garden of Eden is,

because the intention of a dwelling place in the lower worlds is that the dwelling will be in the lowest, of which there is no lower below it,

and that the dwelling in it will be from its aspect

(of this lowest),

and therefore "Hashem Elokim sent him from the Garden of Eden to work the ground,"

to make the place of the world

(the most lowest)

prepared for the revelation,

so that even the lowest, of which there is no lower below it, will be a dwelling place for Him, blessed be He,

and that the dwelling in it will be from its aspect.

And likewise regarding the matter of field and earth above,

that the ultimate intention in the drawing of the revelation of the aspect of the Supernal King into the field,

the inwardness of Malchus,

is,

that through this the revelation will be drawn into the earth,

the externality of Malchus

(and through this into Biyah,

until this lowest physical world),

and in a manner that the revelation in the earth will be

(not like something additional upon it,

but rather this)

will be the very essence of the earth,

similar to the inwardness of Malchus

(the field)

whose essence is that it receives the revelations that are above it.

9)

And this is "And the lives of Sarah were one hundred years and twenty years and seven years,"

and it is explained in the maamar,

that "one hundred years" is the inwardness of Kesser,

the aspect of the Supernal King.

"Twenty years and seven years" are the mochin and midos

(that are drawn through the Yesod),

the aspect of "all."

And explanation is needed,

behold, that Sarah merited supernal life was in a manner of from below upward,

first the aspect of "all" and afterwards the aspect of the Supernal King,

but the order in the verse is "one hundred years" and afterwards "twenty years and seven years."

And one can say the explanation,

that it is in order to hint that the drawing of the aspect of "one hundred years,"

the Supernal King,

was drawn afterwards also into the aspect of "twenty years and seven years,"

the aspect of "all."

And through this,

the revelation of the aspect of "one hundred years" that was drawn first into the aspect of field

(the inwardness of Malchus)

was drawn afterwards also into the aspect of earth

(the externality of Malchus).

And afterwards it says "the years of the life of Sarah,"

that she drew this revelation also into Biyah.

And to add,

that through the drawing down of the aspect of one hundred years

(the Supernal King)

into the externality of Malchus and particularly into Beriah, Yetzirah, and Asiyah,

an elevation occurs within it.

For the Supernal King in its own essence is light

(except that it is a light that is above drawing down and revelation),

and through its drawing down below,

the intention of Atzmus is revealed within it.

And based on this,

the order of the matters in the verse is from below to above,

both regarding Sarah,

that the more she was elevated to a higher level, the more she drew down the aspect of one hundred years below,

and also regarding the matter of the one hundred years itself,

that through its drawing down below, an elevation occurs within it.

And this is "the two lives of Sarah, all equal for good,"

for the light in its own essence is the aspect of one hundred years,

one hundred refers to the division of details, except that they are all unified as one,

"year" is a singular term,

and afterward it says "the two lives of Sarah" without mentioning a number,

above the category of division.

And the verse continues with "Kiryat Arba, which is Chevron,"

for after the drawing down of the aspect of one hundred years into Beriah, Yetzirah, and Asiyah,

this revelation is drawn into the physical body that is connected

(Chevron)

from four elements,

and through this there is an increase in the connection of the soul and the body

for length of days and good years,

years of Torah and mitzvos,

Chassidic years,

and in a manner of expansion to the essential expanse,

and they go toward Moshiach our righteous one,

and in a manner of "eternal joy upon their heads."