English translation — מאמר וארא אל אברהם תשל"ה

B'S"D.

Shabbos Parshas Va'eira,

Mevarchim Chodesh Shevat 5735*

"And I appeared to Avraham, to Yitzchak, and to Yaakov as Kel Shakai, and My name Havayah I was not known to them."

And Rashi explains: "I was not recognized by them in My true attribute."

And the Admo"r Maharash, in his maamar beginning with this discourse,

[asks:] All the names of the Holy One, blessed be He, are true,

and nevertheless he says that specifically the name Havayah is the true attribute.

Also, one must understand, on the other hand, what Rashi says that the name Havayah is the true attribute—

[for] the name Havayah is the essential name,

which is above measurement and limitation,

and nevertheless he says that even the name Havayah is

(only)

"My true attribute,"

"attribute" from the term measurement and limitation.

And he explains in the maamar,

that even the name Havayah is only an illumination, and therefore it is called an attribute.

And at the conclusion of the maamar,

[it is stated] that there is a level that is above the revelation of Havayah at present.

And from this it is implied,

that the revelation of Havayah that will be in the future is above attribute.

And one can connect this with what the Alter Rebbe said

(the Baal HaHilula of 24 Teves),

that the reason that the name Havayah "I was not known to them"

(to the Patriarchs)

is because the Torah was not given to them,

and the revelation of the name Havayah is through the giving of the Torah.

And based on this, it can be said,

that since in the future there will be the revelation of the inner dimension of the Torah, which is above measurement,

therefore, also the revelation of Havayah in the future will be above attribute.

2)

Now, that "I appeared to Avraham as Kel Shakai" is

what the Holy One, blessed be He, said to Avraham

(at the commandment of circumcision):

"I am Kel Shakai; walk before Me and be perfect."

For the revelation that was to Avraham at the commandment of circumcision was certainly a most elevated revelation,

and one must understand

(as the maamar points out),

[that] the name Shakai was already present at the creation of the world,

as it is stated in the Gemara:

"What is the meaning of that which is written, 'I am Kel Shakai'? I am He who said to My world 'enough,' for the firmament was stretching and expanding until the Holy One, blessed be He, rebuked it and said to it 'enough.'"

And what is the novelty in that the Holy One, blessed be He, said to Avraham "I am Kel Shakai"?

And ostensibly, it could be said,

that the creation of the world is in a manner of concealment and hiding of the Creator from the created,

and through the Holy One, blessed be He, saying to Avraham "I am Kel Shakai,"

He illuminated this name to him in a revealed way.

But from the language of the verse "I am Kel Shakai," it implies that with this statement, the Holy One, blessed be He, revealed to him a new matter that was not present in the world before this.

And from this it is proven,

that the revelation of the name Shakai that was to Avraham is more elevated than that of "I said to My world 'enough'"

(as will be explained in section 3).

And further proof of this:

It is stated in the Gemara,

"At three years old, Avraham recognized his Creator."

And in the Rambam,

it is stated that at forty years old he recognized his Creator.

And there is another opinion

(in the Midrash)

that at forty-eight years old he recognized his Creator.

And it is explained elsewhere

that this is not a dispute about the factual reality,

for there are many and varied levels in this.

Accordingly,

if we say that in the Holy One, blessed be He's statement to Avraham, "I am Kel Shakkai," only the G‑dliness within creation was revealed to him

(that I said to My world, "Enough"),

we must say

that what the Holy One, blessed be He, said to Avraham

(when he was ninety-nine years old)

"I am Kel Shakkai,"

even though many years before this he had recognized his Creator,

is

that previously he recognized his Creator through intellectual compulsion and the like,

and this is not comparable to the knowledge and recognition that comes through revelation from Above.

But from the fact that the Holy One, blessed be He, said to him "I am Kel Shakkai"

(in the language of a novel concept)

it implies that with this statement, the Holy One, blessed be He, revealed to him a new matter that he had not known before.

3)

And the explanation is,

as explained in the discourses,

that the name Shakkai has two interpretations.

"I said to My world, 'Enough,'"

and "My G‑dliness is sufficient for every creature."

And the difference between the two interpretations

(the concepts)

is,

both in the interpretation of the word "Dai" (enough/sufficient) and in the subject that the word "Dai" speaks about.

According to the interpretation that the name Shakkai is "I said to My world, 'Enough,'"

the word "Dai" speaks about the world

(that I said to My world, "Enough"),

and the meaning of "Dai" is limitation,

that the world should be in limitation and should not stretch forth and continue.

And according to the interpretation that the name Shakkai is "My G‑dliness is sufficient for every creature,"

the word "Dai" speaks about G‑dliness

(that My G‑dliness is sufficient for every creature),

and the meaning of "Dai" is a very great abundance that is enough and sufficient for every creature.

Analogous to "sufficient for his lack, which is lacking to him,"

a great abundance that fills all his lack,

even a horse to ride upon and a servant to run before him.

[And although "sufficient for his lack" is also within limitation,

"sufficient for his lack" and you are not commanded to enrich him,

the emphasis in "sufficient for his lack" is not on the limitation but on the abundance that fills all his lack.]

And this is the novelty in "I appeared to the Patriarchs"

as Kel Shakkai,

beginning with Avraham, to whom it was said "I am Kel Shakkai,"

relative to the name Shakkai that was in creation,

for the name Shakkai that was at the creation of the world is on account of "I said to My world, 'Enough,'"

and the name Shakkai that was revealed to Avraham

[and likewise to Yitzchak and Yaakov]

is on account of "My G‑dliness is sufficient for every creature."

4)

Now, even the revelation of Kel Shakkai that was revealed to the Patriarchs,

on account of "My G‑dliness is sufficient for every creature,"

is lower than the revelation of the name Havayah,

"And I appeared to the Patriarchs as Kel Shakkai, but My name Havayah I did not make known to them."

And it is explained in the discourses,

that in the revelation of the name Shakkai on account of "My G‑dliness is sufficient for every creature," the matter of miracles is also included.

For since the matter of "sufficient in My G‑dliness for every creature" is analogous to "sufficient for his lack," whose meaning is whatever is lacking to him,

it is therefore understood,

that even when the creatures

(every creature)

will need a miracle,

the G‑dliness of the name Shakkai is sufficient to fill for them even this lack.

However, the miracles that are drawn from the name Shakkai are miracles that are clothed in nature,

and miracles that are above nature,

their drawing down is from the name Havayah.

And one must understand,

for seemingly,

that which creations need a miracle is

(not only in order to save them in their time of distress and the like, but also)

in order that there be a revelation of G‑dliness in the world,

and since in miracles that are clothed in nature there is room for error that they are nature,

and the main matter of the revelation of G‑dliness is in miracles that are above nature,

behold, by His lack are included

(seemingly)

also the miracles that are above nature,

and nevertheless,

the drawing down of miracles that are above nature is specifically through the revelation of the name Havayah.

ה)

And this will be understood by prefacing,

that the three matters mentioned above—the name Sha-dai, on the name that I said to My world enough,

the name Sha-dai, on the name that My G‑dliness is sufficient for every creature,

and the name Havayah—are in vessels,

in the light that relates to vessels,

and in the light that is above relation to vessels.

And the explanation is,

that this that the coming into being of the world is with measure and limit

(that I said to My world enough)

is because the coming into being is through the vessels.

For the coming into being itself

(the creation of yesh from ayin)

is from the light

[for although the coming into being is through the power of the Awtsmoos,

which alone has the power and ability to create yesh from ayin,

nevertheless,

since the light is like the luminary,

therefore also the light has within it the power of coming into being22],

except that the coming into being as it is from the aspect of the light is in a manner of without limit,

and in order that the coming into being be with measure and limit, it is through the clothing of the light in the vessels23.

And this is that the name Sha-dai, "I said to My world enough," is in the vessels,

for the matter of limitation in the world is through the vessels that limit

(the spreading forth)

of the light.

And the matter of the name Sha-dai, on the name that My G‑dliness is sufficient for every creature, is in the light,

that the spreading forth and revelation of G‑dliness,

the matter of the light,

is enough and sufficient for every creature.

And it can be said,

that the intention of "every creature" is,

both for the most elevated creations,

that the spreading forth and revelation of G‑dliness is sufficient and fills also the lack of the most elevated creations,

and for the most lowly creations,

including those that have no virtue whatsoever and are merely creatures24,

that the spreading forth and revelation is drawn down also into them.

And it can be said,

that from the language "My G‑dliness is sufficient for every creature,"

it implies that the main emphasis of "sufficient for every creature" is that it is sufficient even for the most lowly creations that are merely creatures.

And it can be said the explanation of this,

that this that it is sufficient in His G‑dliness also for the most elevated creations,

is not so much a novelty and superiority.

For since even the most elevated creations are limited,

behold also the revelation that is sufficient and enough for the most elevated creations,

is a limited revelation.

And the main novelty and superiority is that it is sufficient in His G‑dliness also for the most lowly creations,

for this that the light

(the spreading forth and revelation of G‑dliness)

is drawn down also into the most lowly creations, below which there is no lower,

indicates that it is infinite and without limit,

because of which it is drawn down downward, downward without end.

And it can be said,

that this is what is said in the maamar

(cited above in section 2)

that the revelation of the Name Sha-dai that was to Avraham is a new revelation that was not before this even in concealment,

for the creation of the world in measure and limitation is through the light being clothed in vessels that limit the diffusion of the light,

and this "Sha-dai" — "Enough" in My Elokus to every creature

(whose diffusion is without limit)

is through the revelation of the boundless light that is above the clothing in vessels.

6)

And behold, from this that these two matters — "I said to My world: Enough" and "Sha-dai" — "Enough in My Elokus to every creature" — are in the same Name

(Sha-dai),

it is understood,

that they are related to each other.

For this matter of "Enough in My Elokus to every creature" is through the revelation of the boundless light that is above the clothing in vessels,

it is

[not that the light itself is revealed as it is in its place,

above vessels,

for then the measurement and limitation of the world would be nullified,

but rather],

that even though the light is clothed in vessels,

through which a limitation is made in its diffusion with regard to coming-into-being,

that "I said to My world: Enough",

nevertheless,

with regard to the revelation of Elokus,

its diffusion will be without limit

(as it is from its own side,

above the clothing in vessels),

"Enough in My Elokus to every creature".

And to add,

that this — that the revelation of the light above the vessels is in a manner that the revelation of the light that is clothed is "enough for every creature",

is,

because even the light itself that is above the vessels

(of the Name Sha-dai)

is a light that pertains to the worlds,

"Enough in My Elokus to every creature".

And as is explained in the discourses,

that the Name Sha-dai, on account of "Sha-dai" — "Enough in My Elokus to every creature" — is in the source of the chain of descent,

for in the matter of the Sefiros it is the externality of Kesser, which is the root of the emanated beings,

and in the Ein Sof before the tzimtzum it is the light that He estimated in Himself to shine in measure and limitation.

Therefore,

after there was drawn from it an illumination that is the actual source to bring creatures into being

(light that is clothed in vessels),

the revelation of this light

(which is above the chain of descent but pertains to the chain of descent)

does not negate the illumination, but rather, on the contrary,

it shines within it

[and through it — within the creatures that came into being from it]

and brings about in it an elevation.

7)

And this is the difference between the name Shaddai and the name Havayah,

for the name Shaddai pertains to worlds as above,

and the name Havayah is above relation to worlds.

And as our sages, of blessed memory, said,

"Before the world was created, He and His Name alone existed,"

that His Name

[the name Havayah]

existed before the world was created because it is above relation to worlds.

Therefore,

even after the world was created,

when the revelation of the name Havayah illuminates in the world,

the manner of its revelation is

(not according to the manner of the world,

but rather)

that the light itself is revealed.

And based on this, we can explain the reason why miracles drawn from the name Shaddai are clothed in nature, and miracles drawn from the name Havayah are above nature

(as above, section 4),

for the light that pertains to worlds,

the manner of its revelation is that it illuminates and acts within the illumination that becomes a source for the existence of created beings,

and therefore the miracles drawn from the name Shaddai, "for My Shaddai is in My Elokut for every creature," are clothed in nature.

And the light that is above relation to worlds

(Havayah),

the manner of its revelation is that the light itself is revealed.

And therefore the miracles drawn from the name Havayah are above nature.

And based on this, we can explain the reason why the revelation of Elokus through miracles that are above nature is above and beyond a lack

(see above, section 4),

for regarding the light that pertains to worlds, it can be said that when the light does not illuminate in the world,

the world is lacking,

and when it illuminates in revelation, it becomes a filling of the lack.

But regarding the light that is above relation to worlds, that it does not illuminate in the world,

this is not a lack in the world, since this light does not pertain to it

[and the drawing down of this light is not a filling of the lack but rather wealth].

And since the miracles that are above nature are drawn from the light that is above relation to worlds,

therefore,

the revelation of these miracles is not a filling of a lack but rather wealth.

8)

And the maamar continues,

that based on the above, that the revelation of E-l Shaddai to the Patriarchs is above the name Shaddai that was in creation,

for the name Shaddai that was in creation is because "I said to My world, 'Enough,'" and the name Shaddai that was revealed to the Patriarchs is because "My Shaddai is in My Elokut for every creature,"

from which name miracles above nature are drawn

(except that they are clothed in nature),

one must understand even more the precise point

(at the beginning of the maamar)

that specifically the name Havayah is the true attribute,

how can it be said that the light that is above worlds

(and only pertains to worlds)

is not true, Heaven forbid.

And this is explained by first prefacing that regarding the indwelling of the Shechinah in the Holy Temple,

which was in a physical place,

there are two opinions.

The opinion of the Rambam

[and so is the opinion of the Rasa"g,

the Radak

and others,

as brought in the maamar],

that since the Holy One, blessed be He, is not within the category of place, therefore it is not applicable to say that the indwelling of the Shechinah was in the place of the Temple itself

(in a manner of enclothing),

but rather,

that the place of the Temple is prepared that through it there should be a revelation of G-dliness to Israel who came there.

And this is analogous to the writing of intellect by means of the fingers of the hand,

where the hand is only a medium through which the intellect is drawn

(in a manner of transmission),

even though the hand itself does not comprehend the intellect.

And the opinion of the Ramban

is that the indwelling of the Shechinah in the Holy Temple was in a manner of enclothing,

that the revelation was in the Temple itself.

And this is analogous to the dwelling of intellect in the brain,

where the intellect is enclothed in the brain and the brain comprehends the intellect.

And the ruling in Chassidus

is like the opinion of the Ramban.

[And it is noteworthy,

that in general,

the advantage of enclothing is in relation to the lower being,

but in relation to the drawing down itself,

the drawing down that is in a manner of transmission is loftier than the drawing down that is in a manner of enclothing.

For when the drawing down is enclothed in the lower being, it is contracted and changed according to the vessel of the lower being,

but not so when it is in a manner of transmission, it is not so contracted.

And this is also understood from the above analogies,

that the advantage of the enclothing of intellect in the brain is in relation to the brain,

that the brain comprehends the intellect,

but in relation to the intellect,

by the fact that the intellect is enclothed in the physical brain,

contraction and materialization occur in it,

whereas in the writing of intellect by the fingers of the hand, the intellect is not changed by the fingers.

[And as is explained in the discourses that speak about the matter of transmission and enclothing,

that when the drawing down is in a manner of enclothing, it is attributed to the garment,

but not so when the drawing down is only in a manner of transmission.

And as is explained there

the difference between Eretz Yisrael and outside the land,

that in the diaspora,

the drawing down of influence from Malchus of Atzilus as it is enclothed in Malchus of Beriah and Yetzirah is by means of it being enclothed in Malchus of Asiyah,

and therefore the influence belongs to Malchus of Asiyah,

whereas in Eretz Yisrael the drawing down of influence

(from Malchus of Atzilus which is enclothed in Malchus of Beriah and Yetzirah)

through Malchus of Asiyah is only in a manner of transmission,

and therefore the influence belongs to Malchus of Yetzirah].

But that the indwelling of the Shechinah in the Holy Temple was in a manner of enclothing — the intention in this is

(only)

for the advantage of enclothing,

that the revelation that shone in the Holy Temple

(even after its enclothing in the Holy Temple which was in a physical place)

was above the category of place,

and the matter of the enclothing is that its revelation in the physical Holy Temple was in inwardness.

And to add,

that this — that the indwelling of the Shechinah in the Holy Temple was in a manner of enclothing —

also indicates the greatness of the revelation that shone in it.

For that the revelation was drawn

(even)

into a physical place and in a manner of enclothing is

because the revelation that shone in the Holy Temple was an unlimited revelation].

And after he explains at length the matter of the indwelling of the Shechinah in the Holy Temple,

he continues in the maamar,

that the explanation of the attribute of truth is like the matter of "tikun" and "truth free of hairs"

— without limit,

and this is that specifically the Name Havayah is the true attribute,

for the Name Shaddai, which in the creation of the world is because I said to My world "enough," shines within limitation,

and also the Name Shaddai that was revealed to the Patriarchs, meaning "there is enough G-dliness in My Elokus for every creature," shines within limitation,

for the miracles that are drawn from this Name are enclothed in nature,

and therefore specifically the Name Havayah is the true attribute,

because it is without limit.

And he continues in the maamar,

that also all the Names are truth,

except that Havayah is the truth of truth.

9)

And the explanation of the connection of the two opinions regarding the manner of the indwelling of the Shechinah in the Beis HaMikdash to the explanation that specifically the Name Havayah is the true attribute,

one can say,

that the point of difference between the two opinions is — the matter of enclothing.

For enclothing

(in general)

is a descent,

for that which is enclothed becomes contracted and changed according to the manner of the garment

(as above in section 8).

Therefore,

the opinion of the Rambam is that the indwelling of the Shechinah in the Beis HaMikdash was through a conduit,

because it is not applicable to say of Elokus that it contracted and changed to be in the category of a physical place.

And the opinion of the Ramban

(and so is the ruling of Chassidus)

[is] that this that the indwelling of the Shechinah in the Beis HaMikdash was in a manner of enclothing is not a descent, but on the contrary,

by means of the light being drawn down and enclothed in a physical place,

through this it is revealed that the light is unlimited

(as above in section 8).

And one can say,

that this that the Maamar brings also the opinion of the Rambam

[and adds that so is the opinion of the Rasa"g,

the Radak,

and others],

is,

because in the enclothing that was in the Beis HaMikdash there were both aspects.

For in the externality,

the enclothing

(even the enclothing of the Beis HaMikdash)

is a descent and contraction

— the foundation of the method of the Rambam.

And in the innerness,

the enclothing in the Beis HaMikdash is a revelation of the true Unlimited, that it is within His power to enclothe even in a physical place — the foundation of the method of the Ramban.

And to note,

that this matter

(that enclothing is a revelation of the true Unlimited)

was explained specifically in Chassidus,

because the inner dimension of Torah reveals the innerness that is in every matter.

And based on this one can say,

that from the reasons that the Maamar brings for the two opinions regarding the manner of the indwelling of the Shechinah in the Beis HaMikdash, it is a hint that in this manner it is also regarding the enclothing of miracles in nature,

that there are in this two aspects.

The aspect in externality is,

that the root of the miracles that are clothed in nature is from a light that relates to the worlds,

that from the perspective of this revelation,

it is impossible for there to be a change and nullification of nature.

And the aspect in innerness is,

that through the enclothing of miracles in nature the true Unlimited is revealed,

that this that Ein Sof the Unlimited

(Who is above enclothing)

rules and dominates over nature is in a manner that even nature itself becomes according to His will.

But this matter is revealed specifically through miracles that are above nature.

For after one sees miracles that are above nature it is understood that the enclothing of miracles in nature is

(not because they do not have the power to overturn nature,

but rather)

in order to reveal that the dominion of Ein Sof over nature is also over nature itself.

And based on this one can say that this that the Avot drew down the revelation of the Name Sha-dai — "that I said 'enough' of My Elokus to every creature,"

a new revelation that was not before even in concealment

(as above in section 2 and section 5),

was a preparation for the revelation of the Name Havayah that was revealed at Matan Torah.

And moreover,

that this drawing down itself

(the drawing down of the revelation of E-l Sha-dai that the Avot drew down)

is the drawing down of the revelation of the Name Havayah,

because in innerness, even the miracles that are clothed in nature, the root of their drawing down is from Ein Sof Who is above relation to the worlds,

Havayah.

But the drawing down of the Name Havayah then was clothed in the Name E-l Sha-dai,

and at Matan Torah,

when the revelation of the Name Havayah was drawn down,

it was then revealed that this is also the innerness of the revelation of E-l Sha-dai that was drawn down by the Avot

(and in the manner explained above that after one sees miracles that are above nature it is revealed that this is also the innerness of the miracles that are clothed in nature).

And this is "And I appeared to the Avot as E-l Sha-dai, and My Name Havayah I did not make known to them" — "I was not recognized by them in My true attribute,"

that even to the Avot the revelation of the Name Havayah was drawn,

but then it was in concealment,

"I did not make known" — "I was not recognized."

10)

And 4)

And in greater depth one can say,

that in this manner it is also regarding the Name Sha-dai in the creation of the world — "that I said to My world 'enough'."

For since the intention and purpose of the measurement and limitation of the world

("that I said to My world 'enough'")

is that through the service of Torah and Mitzvos the revelation of the Unlimited will be drawn into the limited

(the Name Sha-dai — "that I said 'enough' of My Elokus to every creature,"

and through this the Unlimited of the Name Havayah),

therefore,

the matter of "that I said to My world 'enough'" in its innerness is that there will be in the limited a revelation of the Unlimited.

And one can say,

that this is that all the Names are true,

for their purpose of all the Names

(even of the Name Sha-dai — "that I said to My world 'enough',"

and even of the Name Elokim, whose gematria is nature)

is that there will be the revelation of the truth of Havayah.

But the connection of the Name Sha-dai in the creation of the world to the revelation of Havayah is,

that the intention in this "that I said to My world 'enough'" is in order that there will be in it a revelation of the Unlimited,

but in actuality,

the matter of "that I said to My world 'enough'" is to limit,

to conceal the Unlimited.

And the connection of the Name Sha-dai that was revealed to the Avot to the revelation of the Name Havayah is that then the revelation of the Unlimited of Havayah began in actuality,

and only that then

(still)

"I was not recognized in My true attribute."

10)

"11)

And behold, the revelation of the inwardness of the miracles that are clothed in nature

(the clothing being that through this the true essence of the unlimited light is revealed,

as above in section 9)

will be primarily in the future.

For now,

the boundary drawn from the name Sha-dai, from "I said to My world, 'Enough!'" and the unlimited light drawn from the name Havayah are two opposite matters.

Therefore there is room to say

that the existence of miracles clothed in nature is because in these miracles the boundary still remains

(drawn from "I said to My world, 'Enough!'")

that conceals the unlimited light of Havayah.

But in the future to come,

when the boundary will not conceal the unlimited light,

it will be felt in revelation that the clothing of miracles in nature is because through this the true essence of the unlimited light is revealed.

And this is "I did not make Myself known to them with My true attribute,"

that the revelation of the name Havayah now is a "true attribute,"

"attribute" meaning measurement and limitation,

that the unlimited light of Havayah is limited within the matter of the unlimited light,

and the revelation of Havayah that will be in the future will be above attribute

(as above in section 1),

for then,

even within the boundary there will be a revelation of the unlimited light51,

and as it is written52

"And the glory of Havayah shall be revealed, and all flesh shall see,"

that even physical flesh53

will see the revelation of the glory of Havayah,

with the coming of Mashiach our righteous one, speedily and truly.