English translation — מאמר אתה אחד תשכ"ט

With the help of Heaven.

Shabbos Parshas Vayeitzei,

the 9th of Kislev,

the year 5729

"You are One"

"and Your Name is One, and who is like Your people Israel,"

"a unique nation on earth."

And my revered father-in-law, the Rebbe, precisely analyzes in his maamar beginning with the words "Zeh" of the 9th of Kislev,

that the term "one" (echad) also refers to a numerical one,

[as in "And there was evening and there was morning, one day,"

and afterwards

it is written "a second day," "a third day," etc.],

and since He, blessed be He, is singular and unique, with nothing comparable to Him, and similarly Israel is a unique nation, singular and unparalleled,

it should have said "You are Singular (Yachid) and Your Name is Singular, and who is like Your people Israel, a singular nation."

And he continues in the maamar,

that this—that Israel is a singular nation—is analogous to a father and mother who have only one son, who is called an only son.

For the love of parents for their son, when they have only an only son, is a greater love than the love of parents for their children when they have additional children.

And likewise, the love of an only son for his parents is greater than when there is more than one son.

And so it is also with Israel,

since Israel is an only son to the Singular One of the world,

therefore,

the love of the Holy One, blessed be He, for Israel,

and likewise the love of Israel for the Holy One, blessed be He,

is an exceedingly great love.

And he concludes there,

that based on this, one must understand why it is said "and who is like Your people Israel, a unique nation (goy echad)" and not "a singular nation (goy yachid)."

And one must understand,

for the precise wording

(in the maamar)

that it should have said "a unique nation" is understood simply,

and likewise in the analogy of an only son,

that he is called an only son because he is only one son,

but from the maamar it seems

that the reason it should have said "a unique nation" is because the love for an only son, and likewise the love of an only son for his parents, is a very great love.

B)

And one may explain this based on what is explained in many places

on the verse

"Hear O Israel, Hashem our G-d, Hashem is One,"

that it says "Hashem is One" and not "Hashem is Unique,"

is

because the difference between "unique" and "one" is,

that "one" indicates the unification of details

[Like one thousand which is a whole comprised of a thousand details.

And likewise "one man,"

who is comprised of 248 limbs and 365 sinews],

and "unique" indicates a matter that is above details

[Like the Yechidah of the soul,

which is not composed of particular faculties].

Therefore it says "Hashem is One" and not "Hashem is Unique,"

in order to indicate,

that even after the world was created

(in which there is a multiplicity of details),

it is unified with Him, blessed be He.

And as is hinted in the three letters of the word "Echad" (One),

that the Chet, which hints at the seven firmaments and the earth, and the Dalet, which hints at the four directions of the world, are nullified and unified with the Alef,

the Aluf (Master)

of the world.

And this that the maamar is precise about the statement "You are One and Your Name is One"

(and not "You are Unique and Your Name is Unique"),

one may explain based on what is explained in many places,

that this which is written "Hashem is One" is specifically regarding the light that relates to worlds,

but Ein Sof which is above any relation to worlds,

it is not appropriate to call it "One," only "Unique,"

for regarding this light there is no existence whatsoever

and He alone is.

And since this prayer

("You are One," etc.)

is the prayer of Shabbat Minchah,

for in addition to that on Shabbat in general there is the revelation of Ein Sof that is above relation to worlds,

within Shabbat itself the main revelation of this is at Shabbat Minchah,

the "Ratzon of Ratzons" (supernal will),

and as is known

regarding the three meals of Shabbat,

that regarding the third meal it is written

"today is not," because then there is the drawing down of the essential, imperceptible delight

(which is above eating and drinking),

which in general is the essence of the light that is not in the category of worlds

(even not in the manner of the Surrounding),

therefore the maamar is precise that in this prayer it should have said "You are Unique and Your Name is Unique."

3)

And behold, this is the case with Israel,

that there is in them an analogy of these two matters.

For from the aspect of the root of souls as they are rooted in Atzmus,

there is no place for another existence,

only Israel and the King alone.

And it can be said,

that in this level,

it is not applicable to say even that Israel preceded the world.

But after the souls descended below in order to refine and clarify the world,

behold, relative to this level of Israel, there is an existence of the world,

except that Israel is above the world,

and the creation of the world is for the sake of Israel.

And based on this, it would be possible to say,

that this that Israel is called "one nation"

(and not "singular")

is from the aspect of their descent below,

as the expression "one nation in the land."

For since the descent of the soul below is in order to refine the world,

beginning with the species of the speaker in the world,

behold, relative to this level of Israel

(as they are in the land)

there is an existence of the nations of the world

[to the extent that through Israel effecting refinement in the nations, an elevation is brought about in them],

therefore it is said "one nation,"

one that is counted,

that also counts the nations of the world

[since specifically through them this elevation in Israel is effected],

except that Israel is "one nation,"

that does not intermingle with the other nations

[analogous to "one day,"

that the first day of the six days of creation is counted with the other days,

one that is counted,

but it is elevated above them].

And in order to negate this interpretation, the maamar brings the parable of an only son,

that the concept of an only son is

(not only that in actuality he is the only son,

but)

also

(and primarily)

that his love for his father and his father's love for him is a unique love

(that is not comparable to the love of a father and son when there is more than one son).

And likewise is it in this that Israel is an only son to the Singular of the world,

that the love of the Holy One, blessed be He, for Israel and the love of Israel for the Holy One, blessed be He, is a unique love that has no parallel among all the nations.

And since even in the land the love of the Holy One, blessed be He, for Israel and of Israel for the Holy One, blessed be He, is a unique love,

it is seemingly not applicable to count them with the other nations,

and it should have said "a singular nation."

4)

And this will be understood in greater depth,

by prefacing the explanation of this, that the love of parents for their children when they have more than one child is not as great a love as their love for an only son,

and likewise the love of an only son for his parents is greater than the love of children for their parents when there is more than one son.

For seemingly,

even regarding the love of parents for their children,

it is not applicable to say that by having many children their love is diminished,

for are there compartments in the heart of a person?

And all the more so regarding the love of a child for parents,

for since each one

(even when he has siblings)

is singular in his own feeling,

behold, that he has siblings who also love his parents is not a reason

(seemingly)

that thereby his love should be diminished

(since in his own feeling he is singular).

And the explanation of this can be said,

based on what is known

that all matters below have a root above.

And based on this, it can be said,

that the root of the love of parents for their children is the love of the Holy One, blessed be He, for Israel, who are children to the Holy One, blessed be He,

and the root of the love of a child for his parents is the love of Israel for our Father in Heaven.

And since Israel is an only son to the Singular of the world,

therefore,

the essential love of father and son below

(the love of a father for his son and the love of a son for his father),

which is drawn from the essential love of the Holy One, blessed be He, and Israel

(the love of the Holy One, blessed be He, for Israel and the love of Israel for the Holy One, blessed be He),

is primarily in an only son

(and for this reason,

the totality of the essential love of parents for their child and of a child for his parents is in Israel more than in the nations of the world,

because the root of this love is the love of the Holy One, blessed be He, for Israel and the love of Israel for the Holy One, blessed be He).

And based on this, there is additional explanation in the relevance of the parable of an only son to the precision that it should have said "a singular nation,"

for this that Israel is the only son of the Holy One, blessed be He, is

(not like an only son below, that even when a person has only one son it is possible and applicable that he could have additional sons,

but)

that it is not applicable, so to speak, that He could have additional sons,

for this that Israel are His sons of the Holy One, blessed be He, is that they are rooted in Atzmus

(analogous to a son below who is rooted in the essence of the father),

and there there is no place for another existence,

Israel and the King alone

(as above in section 3).

And since even when they are below in the land,

the love of the Holy One, blessed be He, for Israel is like the love of a father for an only son,

and the love of Israel for the Holy One, blessed be He, is like the love of an only son for his father,

through which it is revealed in them in a revealed way

that even when they are below in the land they are connected with their root in Atzmus,

where there is no place for another existence

(even not for the existence of angels and the like,

and certainly there is no place for the nations of the world),

it is seemingly not applicable to count them with the nations and to say of them that they are "one nation"

(one that is counted)

and it should have said "a singular nation."

5)

And behold, the reason for this, that in all three matters

(You,

Your Name,

as Your people Israel)

it says "Echad" and not "Yachid,"

is explained in the maamar by first prefacing the distinction between light and name,

that in each of them there is an advantage.

For the advantage of light is in the matter of revelation,

that light reveals the luminary.

For a name does not reveal the one called by the name,

like the name of a person,

for from knowing his name one does not know his essence,

and indeed many people are called by the same name even though they are not similar to each other,

neither in their intellect nor in their attributes,

and through light one knows the luminary.

And the advantage of name is,

that it draws forth the essence.

For when one calls a person by his name,

he turns to the one calling him with his entire essence.

And moreover,

even when a person faints,

by calling him by his name he awakens from the fainting,

for through the calling by his name they draw forth the essence of life that is above the diffusion of life.

And this is the advantage of name over light,

that light does not draw forth the essence, namely the luminary,

and a name draws forth the essence.

And it can be said,

that what the maamar says, that light does not draw forth the essence, namely the luminary,

the intention in this is,

that in the essence from which light is drawn,

there are two matters.

The luminary within it and the essence itself that is above the luminary.

For that which is called by the name "luminary" is because it shines,

meaning that light is drawn from it,

but the essence itself is separate from the matter of light

(even from that which it is a luminary,

from which light is drawn).

And it can be said,

that the distinction between the root of light and the root of name is,

that the root of light is in the luminary and the root of name is in the essence.

And this is that light is revelation and name is concealment,

for the matter of the luminary is that it shines

(spreads forth and is revealed),

and the essence

(the root of name)

is separate from the matter of light

(diffusion and revelation).

And based on this, we can explain what the maamar says, that light does not draw forth the essence, namely the luminary,

that the intention in this, that it adds "namely the luminary," is,

that the essence that pertains to light is not the essence itself, but only the luminary,

and nevertheless, light does not draw forth even this matter.

And afterwards it says that the name draws forth the essence

(the essence, simply),

that the essence that pertains to name is the essence itself that is separate from the matter of revelation,

and nevertheless,

the name draws forth the essence.

6)

And the maamar continues,

that this is what our sages, of blessed memory, said,

that the Holy One, blessed be He, traveled a journey of five hundred years to acquire a name for Himself,

for the root of name is above the root of light

(as above)

except that it is in concealment,

and the matter of "acquiring a name for Himself" is that the name will be in revelation

like light,

so that then there will be both advantages,

the drawing forth of the essence – the advantage of name,

and that this drawing forth will be in revelation – the advantage of light.

And based on this, he explains what is written "You are Echad and Your Name is Echad,"

for Yachid and Echad are concealment and revelation,

for from the perspective of the revelation of Ein Sof there is no place for worlds

(– Yachid),

and that there are worlds

(olam, language of concealment)

except that they are unified

(Echad)

is through the tzimtzum and concealment.

Therefore there is an advantage in Echad over Yachid,

analogous to the advantage of name

(concealment)

over light

(revelation).

And this is accomplished through Israel, "a singular nation in the land,"

that through their service in Torah and mitzvos, the alef is drawn, which alludes to "You,"

essence,

into the chet and dalet,

the seven firmaments and the earth and the four directions of the world.

And it may be said,

that this—that in order to explain the superiority of Echad relative to Yachid, [the maamar] first introduces

(in the maamar)

the concept of light and name,

and that the main superiority of name is when it also contains the superiority of light—

is in order to hint

that this is also the case regarding the concept of Echad and Yachid,

that although the advantage of Echad over Yachid is also in the aspect of Echad as it is in itself,

nevertheless,

the main superiority in this is when it also contains the aspect of Yachid.

For the advantage in the aspect of Echad

(as it is in itself),

that even the worlds are nullified and unified,

does not have the quality of revelation.

Because this—that the nullification of Echad is not a nullification to the ultimate degree like the nullification of Yachid

(for in the nullification of Echad, the worlds appear as existent, and their nullification is like something additional to their existence)—

is due to the fact that the revelation of Ein Sof does not shine within them.

And the main superiority is that even in the worlds that came into being through the tzimtzum, the revelation of Ein Sof, which is above the tzimtzum, shines,

and the revelation is not in a manner that they are nullified from their existence, but rather that although they are in their existence, they are nullified to the ultimate degree

in the manner of the nullification of Yachid.

7)

Now, in order that within name there should also be the superiority of light

[and likewise the union of Echad and Yachid],

this is through the drawing down of Atzmus, which is above even name.

For name, in itself, is concealment and cannot be in revelation,

and that which is drawn into revelation is through drawing into it from Atzmus.

And as explained by His Holy Honor, my father-in-law, the Rebbe

[in the maamar of Yud Tes Kislev,

which follows the maamar beginning "Atah Echad" of Tes Kislev],

that this—that Israel are called "those who sanctify Your name"—is because they draw into the name from the holiness of Atzmus,

the drawing of "Atah Kadosh" into "Shimcha Kadosh."

Based on this, we may explain that the conclusion of the prayer "Atah Echad" is "Yekadishu es Shimecha,"

and the connection of the conclusion of the prayer to its beginning is in two matters.

For this—that Israel, a singular nation, draw down that "Atah Echad" and "Shimcha Echad"

(in a manner that within Echad there is also the revelation of Yachid, as in section 6 above)—

is through the drawing of the power of Atzmus—"Yekadishu es Shimecha."

And through Israel, a singular nation, drawing down "Atah Echad" and "Shimcha Echad,"

by this "Yekadishu es Shimecha" is actualized,

the drawing of "Atah Kadosh" into "Shimcha Kadosh."

And as explained in the maamar "Atah Echad" of the Baal HaHilula,

that the matter of "and upon their rest they will sanctify Your name" at the conclusion of the prayer "Atah Echad" is a level higher than all the matters preceding it.

8)

And it continues in the maamar

(of Yud-Beis Kislev),

that this that Israel is called by the name "sanctifiers of Your Name" also relates to the fact that Israel give over their souls for the sanctification of the Name.

And so it is also in the aforementioned maamar of the Baal HaHilula, that the matter of "yikdishu et shimcha" is self-sacrifice for the sanctification of the Name.

And it can be said,

that the connection of the two interpretations of "yikdishu et shimcha"—

self-sacrifice for the sanctification of the Name and the drawing down of "Atah Kadosh" into "Shimcha Kadosh"—

is,

that in order to reach and draw down from the level of "Atah Kadosh"

(which is above the category of concealment and revelation)

there must be ultimate self-nullification,

and self-sacrifice is ultimate self-nullification.

And it can be said,

that this is also the reason that the matter of self-sacrifice is called by the name "sanctification of the Name,"

because through self-sacrifice they draw down into the Name from the holiness of the Awtsmoos.

And according to the known principle

that the service of man through which the drawing down is effected must be similar to the drawing down,

it can be said,

that the two matters in the drawing down of "yikdishu et shimcha"—the drawing down from "Atah Kadosh" into "Shimcha Kadosh,"

and that through this there is also made in the Name a matter of revelation—have their parallel in the service of self-sacrifice.

For the drawing down of the Awtsmoos is through the nullification of self-sacrifice

(as above),

and that which is made in the Name

(the concealment)

a matter of revelation is through the fact that in self-sacrifice the Yechidah

(the concealment that is above revelation)

comes into revelation.

And according to what is explained in Tanya

that the fulfillment of Torah and its mitzvos depends on this, that one always remember the matter of giving over his soul to God,

it can be said,

that through remembering the matter of self-sacrifice,

the revelation of the Yechidah is

(also)

in the particular levels within man

[for through remembering the matter of self-sacrifice there is an increase and addition in the fulfillment of Torah and mitzvos],

and through this also the revelation that is made in the Name is not only a revelation in generality but also in the particular levels,

beginning from the four levels in the prayer "Atah Echad" as explained at length in the aforementioned maamar of the Baal HaHilula,

until the revelation will be even below in this physical world,

"And every worker shall know that You are its Maker,"

and in this world itself—in its lowest aspect,

"And all flesh shall see together that the mouth of God has spoken,"

that even the flesh

(not only the eyes of flesh but also the flesh itself)

will see that its entire existence is the word of God that brings it into being every moment from nothing to something.

And likewise regarding Israel

(through whom this revelation is made),

that even in the particular levels of the soul the revelation of the essence of the soul will be drawn,

until the revelation of the essence of the soul as it is rooted in the Awtsmoos,

Israel and the King alone together.