English translation — מאמר היושבת בגנים תשי"ג

With the help of Heaven.

Shabbat Parshat Shemot,

23 Tevet*,

Rosh Chodesh Shvat,

the year 5713**

"She who dwells in the gardens, etc., my Beloved has fled, etc., upon the mountains of spices"1,

and the Admor

(the Horav Shalom Ber)

of blessed memory explains in his maamar beginning with these words2

which he said on 24 Tevet3

(the day of the yahrzeit of the Alter Rebbe),

that "she who dwells in the gardens" speaks of the revelation of the Garden of Eden4,

"gardens"

(in the plural)

are5

the lower Garden of Eden and the upper Garden of Eden, which are in Beriah, Yetzirah, and Asiyah

(the lower Garden of Eden is in Asiyah, and the upper Garden of Eden is in Beriah6),

and "she who dwells in the gardens" means7

Malchut of Atzilut, which contracts itself to dwell in the gardens,

and "my Beloved has fled, etc., upon the mountains of spices" speaks of the revelation of the future,

which is vastly superior, even beyond comparison, to the revelation of the Garden of Eden,

for the revelation of the Garden of Eden is the immanent light, and the revelation of the future is the encompassing light.

For this is the meaning of "fled, etc., upon the mountains of spices"

(specifically "fled"),

that the ascent from the revelation of the Garden of Eden to the revelation of the future is by way of flight and leap, not in order and gradation.

Nevertheless,

in order to receive the revelation of the encompassing light of the future,

it is specifically through the prior revelation of the immanent light of the Garden of Eden.

And this is "she who dwells in the gardens"

(and afterwards)

"my Beloved has fled, etc., upon the mountains of spices",

that first there must be the revelation of "she who dwells in the gardens," and through this specifically one arrives

(by way of flight and leap)

at the revelation of "the mountains of spices."

2)

And the explanation of the matter:

The difference between immanent light and encompassing light is,

that encompassing light is simple light,

while immanent light comes in division,

the light of wisdom, the light of kindness, etc.

And it is explained in the aforementioned maamar,

that from the fact that immanent light comes in division,

even though the actual division is caused by its being clothed in the vessels,

it is necessary to say,

that also in the light itself

(before its clothing in vessels)

there is a relationship to division.

For in the Pardes8

it is explained,

that the division that occurs in the light through its clothing in vessels,

is only with regard to its activity

(in what manner it acts upon the creations,

for when it is clothed in the vessel of kindness, it performs the activity of kindness,

and so on with all the Sefiros),

but the light itself remains in its simplicity.

And based on this, one could say,

that the light, in and of itself

(before its clothing in vessels)

is completely simple

(that it has no relationship to division at all),

like the analogy of sunlight

(brought in the Pardes8),

that although in itself it is simple light

(for light is of the same kind as the luminary and is attached to the luminary),

nevertheless, when it shines through a white, red, or green glass,

it appears

(and acts)

according to the color of the vessel.

However, at first glance, this explanation is insufficient9.

For it is known10,

that encompassing light,

even when it shines within the vessels,

the vessel does not effect a change in it,

not even that it should appear according to the manner of the vessel

[and as is also brought in the aforementioned maamar,

that the light of Atik11,

even as it is drawn into Zeir Anpin,

is in the category of simplicity].

And from this it is proven10,

that this, that in immanent light there occurs

(through the vessels)

a form and division

(with regard to its activity, at least)

is because this light

(even before its clothing in vessels)

is of the category of division.

3)

The explanation is,

that the light of the line

(the light that fills is included in the light of the line)

its drawing down is through the tzimtzum,

which is a drawing down in a manner of skipping.

For the concept of the tzimtzum

(the first tzimtzum)

is that the light that was initially was completely concealed, leaving a void and empty space12,

and since the drawing down that follows is after the complete concealment

(interruption)

of the light,

therefore the subsequent drawing down is in a manner of skipping.

[And even though at the time of the tzimtzum a reshimu remains, as explained in many places13,

and as also brought in the aforementioned maamar, "the void is not literal"14,

rather a reshimu remains,

nevertheless, the concept of the reshimu is a hidden power,

and as is known15

that the concept of the reshimu is the power of limitation within the Ein Sof,

the source of the vessels,

but regarding light and revelation,

the tzimtzum is a complete removal and concealment,

and the drawing down of light after the tzimtzum is a drawing down in a manner of skipping].

Therefore,

also the attachment of the light of the line is an attachment through an interruption

(and is not in the category of true attachment),

and consequently it is not in the category of such great light and revelation16.

And as a parable17

the vitality of hairs is not comparable to the vitality of limbs,

for it is extremely contracted vitality,

to the point that when one cuts hairs one does not feel pain,

because the manner of their drawing from the brain is through the interruption of the skull.

And so it is in the analogue above,

the encompassing light,

since its drawing from its source and its attachment to its source is without interruption

[for even though the encompassing light is also a light drawn after the tzimtzum,

it is known18

that the effect of the tzimtzum on the encompassing light is

(primarily)

not regarding the light itself,

but rather,

that it should not shine in revelation

(inwardly)

but only in the category of makif and sovev.

For regarding the filling light, the tzimtzum is regarding the light itself,

that through the tzimtzum such a light is drawn down

(and comes into being)

that did not exist before19.

But the effect of the tzimtzum on the encompassing light is

(as above)

that it should be in the category of makif and sovev,

but the light itself is not a light that came into being afterwards, rather it is the revelation of the Ein Sof that preceded the tzimtzum,

a revelation without interruption],

therefore it is actual light and revelation

(analogous to the vitality of limbs),

and is not in the category of depiction and division.

But the filling light

(the light of the line),

whose manner of drawing from the Ein Sof and attachment to the Ein Sof is through the interruption of the tzimtzum20,

is not in the category of such great revelation

(only analogous to the vitality of hairs),

and therefore21

it is in the category of division

(that is,

that through its clothing in vessels, the light will appear according to the manner of the vessel22).

4)

And this is that the ascent from the revelation of Gan Eden to the revelation of the Future is by way of flight

(as explained above

(at the beginning of the maamar)

the precise wording "fled" etc. "upon the mountains of spices,"

specifically "fled"),

for since the difference between the filling light

(the revelation of Gan Eden)

and the encompassing light

(the revelation of the Future)

is

(not only that the filling light comes in division through the vessels,

but also)

in the manner of their drawing from their source,

that the filling light is drawn through the interruption of the tzimtzum, unlike the encompassing light,

it is therefore understood,

that the difference between them is an incomparable difference,

and therefore the ascent from the revelation of Gan Eden

(the filling light)

to the revelation of the Future

(the encompassing light)

is by way of flight.

For just as the drawing of the light of the line from the Ein Sof that preceded the tzimtzum is by way of skipping,

so too the ascent from the filling light

(the light of the line)

to the encompassing light

(which is the revelation of the Ein Sof that preceded the tzimtzum)

is by way of flight,

not in order and gradation.

5)

However,

even though the revelation of Gan Eden is incomparable to the revelation of the Future,

nevertheless,

the revelation of Gan Eden is a preparation through which

(specifically)

one reaches the revelation of the Future

(as above at the beginning of the maamar).

And the explanation is,

that before the Thirteen Attributes of Mercy it is written23

"Hashem, Hashem," and a pause-trope is between them24.

And it is known25

that the first Hashem is the supernal Hashem,

the Name Hashem that is in the Ein Sof before the tzimtzum,

and the second Hashem is the lower Hashem,

the Name Hashem that is in the light of the line,

and the pause-trope between them is the interruption of the tzimtzum between the Ein Sof and the light of the line.

And this is also what is said in the first verse of the Shema26

"Hashem Elokeinu, Hashem,"

for "Elokeinu" is the tzimtzum between the supernal Hashem

(the Ein Sof before the tzimtzum)

and the lower Hashem

(the light of the line)27.

And it is explained in the maamar,

that what is said "Elokeinu"

(between the two Names Hashem),

that "Elokeinu"

(unlike "Elokim")

even though it indicates the attribute of judgment28

has within it a tendency toward kindness and mercy29,

for specifically through "Elokeinu" is the connection that the revelation and influence from the supernal Hashem will be drawn to the lower Hashem.

And one can explain this,

that it is in the manner of what is known30

regarding the vessels,

that even though if the light of the line had remained initially it would have been impossible for the vessels to come into being,

nevertheless, after the vessels came into being they are able to receive the revelation of the light of the line,

for since their coming into being was through the tzimtzum specifically in a manner of removal31,

therefore they came into being in such a way that not only are they not nullified by the revelation of the light of the line, but furthermore, the revelation of the light is specifically through the vessels

[for in the tzimtzum that is specifically in a manner of removal, the Essence32 is revealed

which is above the category of revelation

(lights)

and concealment

(vessels),

and therefore through the tzimtzum in a manner of removal, the connection of vessels and lights is made],

so too it is regarding the light of the line33,

that through its drawing from the Ein Sof being through the tzimtzum in a manner of removal,

through this it is brought about that not only will it not be nullified by the revelation of the Ein Sof without end,

but furthermore,

that specifically through it will be the revelation of the Ein Sof.

6)

And the maamar continues,

that according to what is explained elsewhere,

that “Our G-d” is the name Havayah that is in each and every Jew,

“the portion of Havayah is His people,”

it is understood even more that “Our G-d” connects the two names,

for through the service of Israel with the four letters of Havayah in the soul,

the connection of the two names is made,

so that in the lower Havayah the revelation of the upper Havayah shines.

And he explains there,

that the matter of the Yud of the name Havayah in the soul is the placing of one’s essence,

that he lays himself down entirely to G-dliness and does not consider his intellect.

Not only that even when his intellect obligates otherwise he does not consider this

(including also that he does not consider that they will say of him that his conduct is contrary to intellect),

but beyond this,

that this placing of himself to G-dliness is not because his intellect obligates this

(as explained elsewhere

that the intellect itself obligates that there are matters above intellect),

but rather,

that he places himself to G-dliness without any calculations.

And the matter of the first Hei is the contemplation of how all the revelations in the worlds,

even the revelation of Sovev Kol Almin and certainly the revelation of Memaleh Kol Almin,

are only a radiation that was drawn through many and many tzimtzumim.

And through this it becomes very narrow for him,

it becomes very constricted for him,

and especially when he contemplates his particular standing and situation, how he is distant from G-dliness

[the reason for this being that he is in such a situation is because the light and revelation that shines in the totality of the worlds is only a contracted radiation,

for the more the radiation is drawn downward, the more it is contracted,

and this is the reason that he comes to such a situation],

from which it becomes even narrower for him,

it becomes so constricted for him until he finds no place.

And it can be said,

that in order for this understanding and comprehension to be truly settled within him

(that it should be laid down),

there must first be the bittul of placing one’s essence.

For since the intellect is a something,

behold, from the intellect itself it is impossible for it to truly be settled within him

(to the extent that it will be narrow for him from this)

how all the existence of the entire hishtalshelus is distant, etc.,

therefore there must first be the bittul of placing one’s essence, which is above intellect,

the matter of the Yud,

a mere point,

and this also affects the intellect to align with the point,

a point in a heichal.

And the matter of the Vav of the name Havayah in the soul is the matter of engaging in Torah.

For after the contemplation

(the service of the first Hei)

that all the revelations in the worlds are only a contracted radiation,

from which it becomes very narrow for him

(as above),

behold, “and they cried out to Havayah when they were in distress,”

that he cries out

(and prays)

to Havayah for the revelation of the Essence of Ein Sof that is above tzimtzum,

and this brings him to engage in Torah,

for through this the revelation of the Essence of Ein Sof shines to him.

For although “the Torah emanates from Chochmah,”

behold, the precise point of the Baal HaHilula is known

(of the 24th of Teves),

that from this very language

(“the Torah emanates from Chochmah,”

“emanates” specifically)

it is understood that the root of the Torah is the Supernal Will etc. that is above Chochmah,

and only afterward it comes into Chochmah and from there it emanates in the aspect of revelation.

And the matter of the final Hei of the name Havayah in the soul is the performance of mitzvos,

which comes after the service of Vav,

Torah,

for in order to fulfill the mitzvos properly,

one must know the deed that he should do.

7)

And behold, even though the service of performing mitzvos is the final Hei, lower than engaging in Torah which is the Vav,

nevertheless, from this very fact it is understood

that there is a superiority in mitzvos over Torah.

And as explained at length in the aforementioned maamar,

that the Torah,

even though its root is the Supernal Will etc. that is above Chochmah

(as above),

behold, the will of Torah is clothed in Chochmah,

for from this it is proven

that this will

(even before its clothing in Chochmah)

is a will that is composed in some thing,

in contrast, the will for mitzvos is a will that is not composed in any thing.

For the will for mitzvos is specifically in actual deed,

because actual deed

(in physicality)

is not at all comparable,

and consequently it cannot be said that the will is clothed in the deed

(for the matter of clothing is specifically in something comparable),

and therefore the will in the deed is a will that is not clothed and not composed in any thing.

And through the performance of mitzvos, an elevation is also added to the understanding and comprehension of Torah,

as it is written,

“Good taste and knowledge teach me, for I have believed in Your mitzvos,”

that through the fulfillment of mitzvos

(in Your mitzvos),

and especially when the fulfillment of mitzvos is not for the sake of reason and intention, but only out of simple faith

(“I have believed”),

one attains the good taste and knowledge that are in Torah.

8)

And this is “You who sit in gardens… flee my beloved… upon the mountains of spices,”

for behold, it is known

that the revelation in Gan Eden is

(primarily)

that which is revealed to the souls, the inwardness and G-dliness of the Torah that they studied below,

in contrast, the revelation of Ein Sof that is drawn through the mitzvos,

this will be revealed primarily in the future,

for “there is no reward for mitzvos in this world,”

for then there will be the revelation of the encompassing light,

and even higher than that, there will be the revelation of the Essence.

And this is that the revelations of the future are called “mountains of spices,”

meaning mountains that are in the heavens,

“heavens” are the encompassing of all worlds,

and “mountains that are in the heavens”

(that even in the heavens they are mountains,

prominent)

is the matter of the revelation of the Essence that is above even the encompassing.

And about this it says “flee my beloved… upon the mountains of spices,”

for the revelation of the filling

(that is in Gan Eden)

relative to the revelation of the encompassing

(“heavens”)

and certainly relative to the revelation of the Essence

(“mountains of spices”)

is utterly incomparable

[for relative to the Essence,

even the encompassing is incomparable.

And as it is written,

“You have done many things… Your wonders and Your thoughts toward us, there is no comparison to You,”

“many” are all the categories of revelations of encompassing and filling,

which are called “many” in the manner of what is said in the Zohar,

“What are ‘many’? Great supernal and mighty ones,”

and about this it says “You have done many things,”

that all the revelations,

even though they are “many”

(supernal and mighty),

they are like “doing” relative to Him.

And the verse continues “Your wonders and Your thoughts,”

“Your wonders” are the revelations of the encompassing

(“wonder,”

above hishtalshelus)

and “Your thoughts” are the revelations of the filling,

and it says that all the revelation of “Your wonders and Your thoughts” is only “toward us,”

but relative to Him they are incomparable,

“there is no comparison to You.”

And their drawing,

“I will tell and speak”

(telling and speaking are the matter of drawing),

from the Essence of Ein Sof,

is through many tzimtzumim,

“He Himself is the number.”]

And since the encompassing and certainly the Essence are above revelation,

therefore their revelation in the future is through the precedence of the light of the filling

(that shines in Gan Eden)

whose matter

(of the light of the filling)

is revelation,

and therefore specifically through it,

even matters that in themselves are in the category of concealment,

are drawn into revelation.

9)

And one may add to this, that it is in the manner known in the explanation of “friends”

“who listen to your voice,”

“friends” are the ministering angels,

and they listen to your voice, to the voice of the Torah and prayer of Israel.

For since the voice and speech of man are physical,

therefore,

in order for the Torah and prayer of man to ascend, it is through the angels refining them,

for they “envelop them and kiss them,”

and through the angels elevating the letters of the Torah and prayer of Israel

(this is the aforementioned explanation of “who listen to your voice”),

behold, in reward for this

they “listen to your voice,” meaning that they receive from the letters of the Torah and prayer of Israel,

for they are much higher than the angels, even to an incomparable elevation,

so too is it regarding the revelations of the future to come,

that although they are incomparably higher relative to the revelations of the Garden of Eden,

nevertheless,

since the revelations of the future are the light drawn down through the performance of mitzvos in physical things in this physical and material world,

therefore they need to be refined by ascending to the Garden of Eden,

for the Garden of Eden is refined to the utmost

(as is known

the reason for this, that Adam the first man was banished from the Garden of Eden,

because the Garden of Eden cannot tolerate the existence of sin).

But now,

even after they are refined in the Garden of Eden,

behold, the essence of the mitzvah does not shine in revelation, only a radiation alone,

the “light that fills.”

And through this

(since the nature of the “light that fills” is revelation)

in the future there will be the revelation of the essence of the mitzvah,

the revelation of the “encompassing,”

and higher still,

behold, in the heavens,

the revelation of the simple essence of the Awtsmoos.