English translation — מאמר הבאים ישרש יעקב תשמ"ח

B”H.

Shabbos Parshas Shemos,

19 Teves,

5748*

“The coming ones shall take root (Yashresh) Yaakov etc.”¹,

and the Tzemach Tzedek brings in his maamar beginning with this phrase²

the interpretation of the Targum Yonasan on the verse, that this refers to the redemption.

For the translation of “the coming ones” (haba’im) is “they will be gathered from among their exiles and will return to their land”

[for “the coming ones” refers to the coming to the land that will be in the future redemption,

“and He will bring you”³

“Hashem your G-d to the land”⁴],

and then “Yashresh Yaakov” will be,

“there the house of Yaakov will be born.”

And he explains in the maamar,

that “taking root”

(Yashresh)

is concealment

(like the rooting of a tree,

for the roots of the tree that are in the ground are in concealment)

and “birth” is revelation

(for before birth, while it is in its mother’s womb,

it is in concealment,

and when it is born it comes into revelation),

and this is that the translation of “Yashresh” is “they will be born” (yisyalidon),

meaning,

that the root of the soul

(Yashresh Yaakov)

will be in revelation

(they will be born).

And he continues in the maamar⁵

with another interpretation of “Yashresh Yaakov,”

that this refers to the fulfillment of the mitzvos.

For just as rooting in its simple sense is specifically in the ground,

so too with the soul

(Yaakov),

the rooting is in the fulfillment of practical mitzvos.

And the connection between the two interpretations of “Yashresh Yaakov”⁶

(the revelation of the root of the soul and the fulfillment of mitzvos)

is,

that the revelation of the root of the soul that will be in the future is through the fulfillment of mitzvos now.

And the concept is⁷,

that in the root of the soul there are several levels.

And the primary root of the soul is as it is rooted in the light that is above the chain of descent (hishtalshelus),

and this light is drawn down through the fulfillment of mitzvos.

For the drawing down through the study of Torah is from the aspect of Chochmah,

the beginning of the chain of descent,

and the drawing down of the light that is above the chain of descent

is through the deed of mitzvos⁸.

And this is what our sages, of blessed memory, said⁹

“Whoever’s deeds are greater than his wisdom etc. is like a tree whose branches are few and whose roots are many,”

for the drawing down of the root of the soul is through the deed of mitzvos.

And this is the connection of the two interpretations of “Yashresh Yaakov,”

that through the fulfillment of mitzvos now

(the second interpretation of “Yashresh Yaakov”)

the root of the soul is drawn down,

and the revelation of this drawing down will be in the future,

“there the house of Yaakov will be born” (yisyalidon),

that the root of the soul will shine in revelation

(the first interpretation of “Yashresh Yaakov”).

Now, according to the known precision in the discourses of our Nesi'im, also in the order of the matters,

it must be understood:

the revelation of the root of the soul that will be in the future comes after and through the fulfillment of the mitzvos now,

and the order of the two matters

(interpretations)

in the maamar is,

that first comes the interpretation that "yashresh Yaakov" is the revelation of the root of the soul that will be in the future,

and afterwards comes the interpretation that "yashresh Yaakov" refers to the fulfillment of the mitzvos now.

Also, it must be understood,

that in the first interpretation

(that "yashresh Yaakov" refers to the redemption)

he explains

(also)

the word "haba'im,"

and in the second interpretation

(that "yashresh Yaakov" refers to the fulfillment of the mitzvos now)

there is no explanation of the word "haba'im."

B)

Now, regarding the interpretation that "yashresh Yaakov" refers to the fulfillment of the mitzvos,

there are two ways.

That the rooting of Yaakov is in the fulfillment of the mitzvos

(as above),

and that the rooting of the mitzvos is in Yaakov.

As the Alter Rebbe

(the Baal HaHillula of 24 Teves)

wrote in Torah Or, the discourse beginning "Zeh,"

that just as simple sowing must specifically be in the earth,

so too regarding the sowing of the mitzvos

(light

is sown for the righteous),

it must specifically be in Israel, of whom it is written,

"For you shall be

[to Me]

a desirable land."

And this is "yashresh Yaakov, yatzitz v'yifrach," etc.,

that "yashresh Yaakov" refers to the fulfillment of the mitzvos now,

that the mitzvos are sown and rooted in Yaakov,

and through this there will be in the future the growth,

"yatzitz v'yifrach."

And it explains in Torah Or there,

that the interpretation of "haba'im yashresh Yaakov" is,

that in order for there to be "yashresh Yaakov,"

the rooting of the fulfillment of mitzvos in Israel,

it is through "haba'im,"

the arrival into Egypt,

and as is known

that the Egyptian exile was a preparation for the receiving of the Torah.

And he continues there,

that just as the Egyptian exile was a preparation for the receiving of the Torah,

so too this final exile is a preparation to receive the inner dimension of the Torah that will be revealed in the future.

And it can be said,

that this which he adds in Torah Or there, this matter

(that the final exile is a preparation to receive the inner dimension of the Torah that will be revealed in the future),

is,

because according to this, the connection of "haba'im" to "yashresh Yaakov" is sweetened,

that the implication of the verse is that the rooting is in the exile itself.

For regarding the Egyptian exile,

"haba'im" is only a preface to "yashresh Yaakov."

For through the Egyptian exile,

the iron crucible,

Israel were refined to be of the aspect of a desirable land,

and through this, their fulfillment of Torah and mitzvos after the exodus from Egypt and after the receiving of the Torah is in a manner of "yashresh Yaakov."

Therefore he adds that the final exile is a preparation for the revelation of the future,

that according to this,

"haba'im" also refers to the exiles after the Egyptian exile

up to and including this final exile,

for according to this interpretation,

"haba'im" and "yashresh Yaakov" are one matter.

That the rooting of the mitzvos in Israel

(through which there will be the growth in the future)

is primarily in the mitzvos that Israel fulfill during the time of exile.

As it is stated in Tanya,

that all the revelations of the future depend on our actions and service during the time of the duration of the exile.

And it may be said,

that this, that in the above discourse of the Tzemach Tzedek he does not copy this interpretation in “Yaakov shall take root” that it refers to the fulfillment of the commandments during the time of exile,

is,

because that the revelations of the future to come depend on our actions and service is in our actions and service in all times,

both in the time of the Holy Temple and in the time of exile,

for in each one of them there is an advantage

(as will be explained below),

and “Yaakov shall take root”

(according to the explanation in this discourse)

refers to the fulfillment of the commandments in all times.

3)

And the concept is,

that in the advantage of the fulfillment of the commandments over the study of Torah,

there are two matters.

That the drawing down through the fulfillment of the commandments is loftier than the drawing down through the study of Torah

(as above in section 1),

and that in the fulfillment of the commandments there is the advantage of the transformation of darkness to light,

for the refinement of the body, the animal soul, and its portion in the world is

(primarily)

through the performance of the commandments24.

And from the distinctions between these two matters,

the drawing down through the fulfillment of the commandments is greater in the time of the Holy Temple than in the time of exile.

For the drawing down through the performance of the commandments is

(primarily)

when the action is in a state of self-nullification25,

and since the matter of self-nullification is primarily in the time of the Holy Temple

[for in addition to that in the time of exile it is impossible to have the self-nullification of prostration

(inner self-nullification)

which comes specifically from the side of the vision of G-dliness,

and as we say26

“and we are unable to ascend and appear and prostrate ourselves before You,”

for since we are unable to ascend and appear, consequently we are unable to prostrate ourselves,

to be in a state of inner self-nullification27,

so too the external self-nullification

(the self-nullification of bowing28),

which comes from the side of the comprehension of G-dliness

(which exists,

in general,

also in the time of exile),

is not as it should be,

since even the comprehension of G-dliness in the time of exile is not true comprehension29],

therefore,

the drawing down through the fulfillment of the commandments in the time of the Holy Temple was a loftier drawing down.

And the primary drawing down through the commandments will be in the future to come,

for then the fulfillment of the commandments will be in ultimate perfection,

as “the commandment of Your will”30.

And the matter of the transformation of darkness to light through the fulfillment of the commandments is primarily in the time of exile.

For the darkness of the body, the animal soul, and the world as they are in exile is a greater darkness than their darkness as they are in their own essence,

and through the fulfillment of the commandments in the time of exile,

by which the refinement of the body etc. as they are in exile is accomplished,

even this darkness is transformed into light.

4)

And behold, in the future to come there will be the revelation of the two above-mentioned matters in the fulfillment of the commandments,

the revelation of the drawing down through the fulfillment of the commandments itself,

and the revelation of the drawing down through the refinement and transformation that is accomplished through the commandment.

And it may be said that this which is written in Tanya, that the revelations of the future depend on our actions and service in the time of exile,

is,

because in Tanya there it speaks of the superiority of the transformation of darkness to light,

the advantage31

of the light that comes from the darkness32.

And the revelation of this light that will be in the future

(the advantage of the light that comes from the darkness)

depends

(primarily)

on our actions and service in the time of exile,

and that in the future there will be the revelation of the Ein Sof that is in the commandments themselves depends

(primarily)

on our actions and service in the time of the Holy Temple.

And it may be said,

that this—that even the revelation of the mitzvos themselves depends on our actions and service now—

even though in the future there will also be fulfillment of mitzvos,

and moreover, the fulfillment of mitzvos then will be in ultimate perfection

(and consequently,

the drawing down through the mitzvos then will also be in ultimate perfection),

is

because in order for the perfection of the drawing down of mitzvos to be in the future, it requires the precedence of the drawing down of mitzvos as it is now.

[And note the mitzvos of the Patriarchs, which were a preparation for the mitzvos after the Giving of the Torah33.]

And it may be said,

that this matter is also primarily through the service during the time of the Beis HaMikdash.

For during the time of the Beis HaMikdash,

man and the world were on a higher level than during the time of exile,

and therefore34,

in the fulfillment of mitzvos during the time of the Beis HaMikdash

[where the person who performed the mitzvah,

and also the physical object through which the mitzvah was done,

were on a higher level]

there was a perfection resembling the perfection of the fulfillment of mitzvos that will be in the future,

and therefore, that the mitzvos of now are a preparation for the mitzvos of the future is primarily in the mitzvos of the time of the Beis HaMikdash.

[And it may be said that this is also one of the reasons why during the time of exile many matters were added to the mitzvos

(enhancements, customs, etc.),

and also in Torah,

and not only particular matters but also general matters

[for the Mishnah was arranged by Rabbeinu HaKadosh during the time of exile

(except that then there was not the difficulty of exile35),

and all the more so the Baraisa and Gemara, which were arranged during the time of exile],

in order that there should be perfection also in the service of Torah and mitzvos during the time of exile,

and through this,

even through the service during the time of exile, they will come to the true perfection of Torah and mitzvos of the future].

5)

And behold, the difference between the two aforementioned matters in the fulfillment of mitzvos

(the drawing down through the mitzvah and the refinement accomplished through it)

is also in the connection of the service now with the revelation that will come from it in the future.

For in the matter of the drawing down through mitzvos,

since the perfection of the drawing down is that the drawing down be in revelation,

therefore, the matter of

(the service and)

the drawing down now is that its revelation should be in the future.

And in the matter of the refinement through mitzvos,

since the matter of the service is the refinement of darkness,

meaning that in this service it is felt that there is darkness that needs to be refined,

therefore, the service now and the future revelation that will come through it

(And the spirit of impurity I will remove from the earth36),

are two separate matters.

And based on this, it will be understood why in the aforementioned maamar it does not bring the interpretation that "will take root" refers to the descent into exile,

and also the order of the two interpretations in the maamar,

for from the fact that the fulfillment of mitzvos now is called in the verse by the term "taking root,"

the matter of taking root

(sowing)

is in order to bring forth growth,

it is proven

that the matter of the fulfillment of mitzvos in this verse is the drawing down through the mitzvah and not the refinement accomplished through it.

And therefore it does not bring here the interpretation that "will take root" refers to the descent into exile,

for the virtue of the service during the time of exile is in relation to the refinement through the mitzvah,

but not so the drawing down through the mitzvah, which is more in the service during the time of the Beis HaMikdash

(as above, sections 3-4).

And this is also why the interpretation that "Yaakov will take root" refers to the fulfillment of mitzvos now comes after and in continuation of the interpretation that "Yaakov will take root" refers to the revelation of the root of the soul that will be in the future,

for the drawing down through the fulfillment of mitzvos now

(in the verse "Yaakov will take root")

is the drawing down of the root of the soul

(as above, section 1),

and the matter of the drawing down is that it will be in revelation in the future,

they will be born.

6)

And it is necessary to understand,

that according to the explanation above,

the connection of the observance of the commandments now

(the second interpretation)

to the redemption

(the first interpretation)

is in the matter of "Yisharesh Yaakov,"

whose concept of drawing down the root now is that the drawing down will be in revelation,

and from this that it says in the maamar

(at its beginning,

even before quoting the Targum Yonasan)

that the Targum Yonasan interprets the verse regarding the redemption,

it is understood that this is the primary interpretation,

and from this it implies that the interpretation that "Yisharesh Yaakov" refers to the observance of the commandments now comes after and in continuation of the interpretation of the Targum Yonasan,

that is,

because the observance of the commandments now comes in continuation of the general concept of the redemption.

And it can be said,

that this that the maamar gives precedence to the interpretation that it refers to the redemption,

is,

because all matters are drawn from the Torah,

"He looked into the Torah and created the world,"

and by means of the fact that in the Torah the matter of the redemption is given precedence,

so too it is drawn in the world that the redemption will be with greater speed.

And to add,

that when a Jew

(and certainly a Nasi)

thinks about a good matter,

his thought causes it to be so in actuality.

As the saying of the Tzemach Tzedek that was publicized by my revered father-in-law, the Rebbe,

"Think good and it will be good."

And my revered father-in-law, the Rebbe, related

that the Tzemach Tzedek said this saying to one of the chassidim,

and through the thought of the chassid it became good in actuality.

And it can be said,

that this that my revered father-in-law, the Rebbe, added the above story,

is because by means of the fact that it occurred thus in actuality,

it is drawn also in the physical.

And in the manner of the known concept

that this that the prophets also performed actions

(in the physical)

in accordance with their prophecy,

is,

because through this the connection of the prophecy with

(the physicality of)

the world is made.

And it can be said,

that when thought comes into speech and all the more so into action,

it causes even more.

And all the more so in our case,

that in addition to this that the thought of the Tzemach Tzedek

(to give precedence to the interpretation that "The ones coming, Yaakov will take root" refers to the redemption)

came in writing

(action),

it is also a part of Torah.

7)

May it be His will,

that through speaking about these matters they will hasten and expedite all this even more,

and particularly through the work of spreading Judaism in general and spreading the wellsprings in particular,

which is a close preparation for the fulfillment of the prophecy,

"The earth will be filled with knowledge of Havayah as the waters cover the sea,"

the conclusion and seal of the book of the Rambam

(the Baal HaHilula of the 20th of Teves),

which matter is also connected with the beginning of his book, to know that there is a First Existent.

And this is also connected with the holy book Tanya, the book of the Alter Rebbe

(the Baal HaHilula of the 24th of Teves),

in which

the matters of the knowledge of God are explained.

May it be His will that the merit of the Baalei HaHilula, who gathered and compiled in their above books all the matters of the Torah — the book Mishneh Torah which gathers

all the laws of the revealed aspect of Torah,

and the book Likkutei Amarim

(Tanya)

which compiles all the matters of the inner aspect of Torah,

and also the books Torah Or and Likkutei Torah in which the primary maamarim

of the Alter Rebbe were compiled as they were arranged by the Tzemach Tzedek — will bring near and hasten even more the fulfillment of the prophecy in the Haftarah,

"And you will be gathered one by one, O children of Israel,"

by the Holy One, Blessed be He, Himself,

that very soon He will gather all of us,

and we will all go together to the Holy Land

(as it will be in an expanded manner,

"The Lord your God will expand your border")

and there itself — to Jerusalem and to the Holy Temple that will be built speedily in our days, literally.