English translation — מאמר אתה אחד תשמ"ב

With the help of Heaven.

Shabbos Parshas Vayeitzei,

the 9th of Kislev,

the eve of the 10th of Kislev,

the year 5742*

"You are One

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

one nation in the land etc.,"

and it is explained by the Mitteler Rebbe, the Baal HaHilula of the 9th of Kislev

(and the Baal HaGeulah of the 10th of Kislev)

in his maamar beginning with the words "Zeh"

[which apparently is the discourse "Atah Echad" that he said on the last Shabbos during his imprisonment

(Shabbos Parshas Vayeitzei,

the 9th of Kislev,

the year 5587)

before the Minchah prayer],

that in this entire formulation, the three lines of ChaGaT are explained four times,

in the four levels that encompass the entire order of Hishtalshelus,

beginning from before the Tzimtzum.

"You are One and Your Name is One, and who is like Your people Israel, one nation in the land" are the three lines of ChaGaT as they are before the Tzimtzum,

for even before the Tzimtzum there is the division of the three lines,

in a manner that the concept of division applies before the Tzimtzum.

"A crown of glory and a diadem of salvation, a day of rest and holiness You have given to Your people" is the matter of the three lines as they are after the Tzimtzum,

but in the worlds of Ein Sof that are above Atzilus and are not in a state of actual limitation

(as in Atzilus,

where there are vessels that limit),

and therefore it says about this "You have given to Your people,"

for "giving" means that it is given from hand to hand without change

(between before the Tzimtzum and after the Tzimtzum).

And after this

("Avraham will rejoice etc., rest of love and generosity etc.")

it speaks of the three lines as they are in Atzilus,

for in Atzilus they are in a state of limitation,

"ten and not nine, ten and not eleven."

And within this itself there are two levels,

"Avraham will rejoice, Yitzchak will sing, Yaakov and his sons will rest in it" refers to ChaGaT of Atzilus,

"rest of love and generosity, rest of truth and faith, rest of peace, tranquility and security" refers to NeHiY of Atzilus.

And as is explained at length in the aforementioned discourse.

B)

And now, according to the known precision in the discourses of our Nesi'im,

that all the matters in them,

including also the time of their delivery,

are precise,

one should connect the aforementioned four levels with the verse

(in Parshas Vayeitzei,

for it can be said that this is one of the reasons that this maamar was said on Shabbos Parshas Vayeitzei)

"And behold, a ladder set upon the earth and its top reaches the heavens,"

which refers to the ladder of prayer,

"the ladder is prayer,"

that in the ladder of prayer there are four rungs.

For it can be said,

that the four rungs of prayer, in addition to the explanation that they correspond to the four worlds of ABiYA

(as explained in many places),

are in general corresponding to the aforementioned four levels,

the entirety of the order of Hishtalshelus,

beginning from before the Tzimtzum.

3)

And he continues in the maamar,

that which is stated, "a complete rest that You desire"

(after he specifies the three lines of ChaGaT in all four levels mentioned above)

is the aspect of the completeness of all,

the simple unity,

which is above the three lines,

even above the source of the three lines as they are before the tzimtzum.

And about this it says, "May Your children recognize and know,"

that "Your children"

(specifically souls in bodies)

will recognize and know even this level.

And the reason for this is,

because "from You is their rest,"

that their rest

(of Shabbat)

is from You,

from You literally.

And one can connect this with the known explanation

in the interpretation of "for from You is their rest,"

("from You" [Meyitecha] is the letters)

"from Your kaf" [Meyitecha] which is Keter,

from there is their rest.

For just as in the chain of descent of the four worlds ABiYA,

the beginning of the chain of descent is from Atzilus and Keter is above the chain of descent,

so too is it in the chain of descent of the four levels mentioned above

(which are analogous to ABiYA),

that the beginning of the chain of descent is from

(the aspect of ChaGaT that is)

before the tzimtzum

(the aspect of Atzilus of the entirety),

and the aspect of Keter

(there)

is the aspect of the Ein Sof itself

(which is above even the ChaGaT that is in Ein Sof),

"from You" literally.

4)

And the explanation of the matter

(that the rest of Shabbat is "from You" literally),

behold, the rest of Shabbat is from the essence of the soul,

the aspect of Yechidah.

And as is explained in the maamar,

that this is the reason that the rest of Shabbat is equal among all of Israel,

and there is no difference in it between the great ones of the world and the truly simple masses

(unlike the prayer of Shabbat,

and likewise the eating of Shabbat,

which in great tzaddikim are in a much more elevated manner than in simple people),

for in the aspect of Yechidah all of Israel are equal,

and it is found in its completeness in every soul of Israel, even in the lowly and light ones.

And this is “From You is their rest,”

that the rest of Shabbat is from You itself,

for the revelation of the aspect of the completeness of all, which is above the lines in all four levels mentioned above

(even from the lines as they are before the tzimtzum,

from You itself),

is specifically in the aspect of Yechidah.

For behold, the four aspects Nefesh, Ruach, Neshamah, Chayah are in the four worlds Atzilut, Beriah, Yetzirah, Asiyah,

and higher than that—in the four levels of the totality of the chain of descent

(beginning from before the tzimtzum)

—but not so the aspect of Yechidah, which is above the chain of descent

(in man),

and even to the point that it is above also the aspect of the encompassing light of the house

[for in many places

it is explained that the aspect of Chayah is analogous to the encompassing light of a garment, and the aspect of Yechidah is analogous to the encompassing light of a house.

But in the discourse “Atah Echad” mentioned above

(and likewise in many places),

the aspect of Yechidah is above even the encompassing light of the house.

Therefore,

even in the house

(which is a more encompassing [light] than the encompassing light of garments)

the aspect of Yechidah does not dwell,

but rather in the four cubits that are utterly distant,

more than the distance of the house,

there specifically dwells the illumination of the aspect of Yechidah].

And therefore,

specifically in the aspect of Yechidah is the revelation of the aspect of Ein Sof

(which is above even the Chesed, Gevurah, Tiferet that are before the tzimtzum).

And this is “For from You is their rest,”

for since their rest

(of Shabbat)

is from the aspect of Yechidah,

therefore it is from You,

from You itself.

5)

And it is explained in the discourse there,

that what the Men of the Great Assembly instituted to say “Atah Echad,” etc.,

is,

that the Great Assembly is the Congregation of Israel,

and the totality of the entire chain of descent

(in the four levels mentioned above that are included in this formulation)

was given over to the Great Assembly

(the Congregation of Israel),

and from the Great Assembly

(the Congregation of Israel)

it was given over to the totality of the souls of Israel,

the souls that are in bodies,

so that they too can say and draw down all these aspects,

beginning from the aspect of “Atah Echad” which refers

(as above)

to the aspect of Chesed that is before the tzimtzum,

the aspect of the nature of the good to do good, from the desire for kindness.

And this is “And you shall make them,”

do not read “them” but “you,” as if you have made Me,

meaning coercion,

(for the meaning of “made Me” in the Holy Tongue is a matter of coercion, like a coerced get),

that is, you coerce Me, as it were, to be called by the name Chesed, Gevurah, Tiferet even in the aspect of Ein Sof that is before the tzimtzum.

And the power for this in the souls of Israel is because the root of the souls is in Ein Sof itself

(which is above even the Chesed, Gevurah, Tiferet that are in Ein Sof),

and even after they are clothed in bodies, this aspect shines in them in the aspect of Yechidah within them

(as above),

and therefore they have the power to make

(and in a manner of coercion)

all four levels mentioned above.

6)

And based on all the above, it will be understood why the delivery of the discourse “Atah Echad” was on Shabbat Kodesh

(Parshat Vayeitzei)

before the Minchah prayer

[even though generally,

the delivery of Chassidic discourse in the time of the ratzon deratzon is,

as seen by our Nesi’im,

after the Minchah prayer],

for saying “Atah Echad,” etc., is to effect the drawing down of the four levels mentioned above.

And since all matters are drawn down through Torah,

therefore,

before the recitation of “Atah Echad” in the Minchah prayer, there was a drawing down of this matter in Torah.

And since the drawing down of the four levels in the formulation of “Atah Echad” is from the root of the souls in Ein Sof that is revealed in the aspect of Yechidah, as above,

therefore,

in the Torah itself,

there was a drawing down of this matter as it is in the inner dimension of Torah,

and just as the inner dimension of Torah is in the manner of “they shall be sustained”

[Chassidus Chabad],

the aspect of Yechidah of Torah.

7)

And it can be said that this is also the connection of the delivery of this discourse on the last Shabbos of the imprisonment,

the eve of the day of redemption,

for it is known that through the imprisonment there was brought about

(an opening was effected)

a much greater elevation, etc.

And analogous to the statement of our sages of blessed memory,

"The olive, when it is crushed"

(specifically)

"it gives forth its oil."

And although the matter of "your springs will burst forth" existed also before the imprisonment

(of the Mitteler Rebbe),

nevertheless,

through the imprisonment there was an addition in this,

and it can be said that it was an addition beyond measure,

and according to the precise wording of our sages that through crushing "it gives forth its oil"

(specifically "gives forth"),

for "one who gives, gives with a generous eye."

And the greatness of the elevation that was innovated specifically through the imprisonment is understood from what is explained in the sicha of my father-in-law, the Rebbe,

(regarding the imprisonment of the Alter Rebbe,

and from this it is also understood regarding the imprisonment of the Mitteler Rebbe),

that the imprisonment was with his consent,

for every tzaddik rules and controls all of his physical matters,

and every occurrence that happens to him is with his consent.

And from the fact that he consented to the imprisonment even though it was connected with suffering, etc., and with the prevention of the dissemination of Chassidus

(during his time in prison),

from this is understood the greatness of the elevation of the dissemination of the wellsprings that was innovated specifically after his redemption,

to the extent that for this, the entire imprisonment was worthwhile.

And this is the connection of the delivery of this discourse to

(the eve of)

the redemption,

for then a greater elevation was innovated in the revelation of the inner dimensions of Torah,

[the aspect of Yechidah of Torah],

a revelation in understanding and comprehension,

and to the extent that the revelation is not only in Chochmah and Binah but also in the aspect of Daat,

for the root of Daat is in the innerness of Keter,

[and as is explained at length in the Hemshech of Atemah Ratzon

the superiority of the matter of Daat],

the aspect of Yechidah.

For this is "Your children will recognize and know that from You is their rest,"

for the revelation of the aspect of Yechidah

("from You is their rest")

is specifically in the matter of Daat,

"they will recognize... and know."

8)

And this is also that Moshiach will teach Daat to all the people in the comprehension of the inner dimensions of Torah,

specifically Daat,

for the main matter that will be innovated in the days of Moshiach is

[as the Rambam writes at the conclusion and seal of his book]

"for the earth will be filled with Daat of Havayah,"

specifically Daat.

And this revelation will be in a manner of "as water covers the sea,"

meaning that this will be

(in addition to the Daat and recognition of the intellect,

also)

with tangible sight,

like the waters of the sea that are seen with tangible sight.

For it is explained in many places

regarding the creations of the world of concealment, that they are analogous to fish in the sea that are nullified to the water,

to the extent that the existence of the fish is not seen at all, and what is seen is only the waters of the sea that cover them.

And from this it is understood that the meaning of "as water covers the sea" is that the revelation of Divinity will then be with tangible sight,

like the waters of the sea

(that cover the creations within them)

that are seen with tangible sight.

May it be His will that from the study of these matters in Torah, there will soon come about the fulfillment of the promise

(of these matters)

in actuality,

that out of true rest and out of joy and a good heart we will go towards the true and complete redemption through Moshiach our righteous one,

when "the earth will be filled with Daat of Havayah as water covers the sea."