English translation — מאמר ברוך שעשה ניסים תשט"ו

With the help of Heaven.

Shabbos Parshas Vayeishev,

Erev Rosh Chodesh Teves 5715*

"Blessed is He who performed miracles for our forefathers, in those days, at this time."

And the Admur

(the Rebbe Rashab)

of blessed memory, explains in his maamar beginning with these words,

that "miracles" in the plural indicates

(in addition to many miracles,

also)

a multiplicity of types of miracles.

And it needs to be understood,

that the matter of multiplicity

(division)

is within the chain of descent,

and since the source of miracles is above the chain of descent,

as was explained earlier in the maamar beginning "Eliyahu opened"

that the source of the natural conduct is from the aspect of the chain of descent and the source of miracles is from above the chain of descent,

what is the matter of multiplicity

(division of levels)

in miracles?

Also, it needs to be understood what is explained in the aforementioned maamar at its conclusion in the interpretation of "miracles for our forefathers,"

that "our forefathers" are Chochmah and Binah,

and "miracle" (neis) is from the term "elevation" (neis), as in "I will raise a banner (neis),"

and the matter of "miracles for our forefathers" is an elevation and ascent in Chochmah and Binah.

And explanation is needed,

what is the matter of the ascent in Chochmah and Binah?

And also,

what is the connection of the elevation and ascent in Chochmah and Binah to miracles in their simple sense?

B)

And the point of the explanation in this matter,

that the source of the two conducts

(natural conduct and miraculous conduct)

is from the union of Chochmah and Binah,

for in the union of Chochmah and Binah there are two matters.

The external union of Chochmah and Binah,

for this union is constant

for the sake of the sustenance of the worlds,

and it is the source of the conduct of nature.

For since this union is for the sake of

(the sustenance of)

the worlds,

therefore the conduct of the world drawn from this aspect is that the Holy One, blessed be He, conducts the created beings in the world according to their matter,

each created being according to its characteristic and nature.

And the source of the miraculous conduct

[that the Holy One, blessed be He, conducts the world according to His will and not according to the characteristic and nature of the world]

is from the internal union of Chochmah and Binah.

And this is the connection of "miracles for our forefathers" to the interpretation that refers to the elevation and ascent of Chochmah and Binah with miracles in their simple sense

(a change of nature),

because the conduct of the world that is drawn from Chochmah and Binah as they are in their own essence

(including also as they unite in an external union)

is natural conduct,

and the drawing down of miracles

(a change of nature)

is through an elevation and ascent being made in Chochmah and Binah,

so that they unite in an internal union.

3)

And the explanation of the matter

(the connection of miracles to the inner union of Chochmah and Binah)

in more detail,

will be understood by prefacing what was explained above

(in the discourse beginning "Patah Eliyahu"9)

that the conduct of nature

[where the Holy One, blessed be He, conducts every creature according to its nature,

for this indicates that in this conduct the creations have place]

is in the aspect of the lower Daat, where below there is yesh (existence),

(and above there is not),

and miraculous conduct

[where the Holy One, blessed be He, conducts the world according to His will and not according to the nature and property of the creations,

for this indicates that in this conduct the creations do not have place]

is in the aspect of the upper Daat, where

(above there is yesh and)

below there is not.

And these two Daat in the matter of the Sefiros are Chochmah and Binah10.

For in Chochmah it is felt that Ein Sof is the true reality and everything before Him is considered as nothing11

— this is the upper Daat, where above there is yesh and below there is not,

and in Binah, which is comprehension,

for comprehension is a yesh existence,

it is the lower Daat.

For although even in Binah it is comprehended that everything before Him is considered as nothing,

this is not felt in it12.

For since comprehension

(even the comprehension that everything before Him is considered as nothing)

is an existence,

the existence

(of the comprehension)

is the opposite of the feeling of being considered as nothing13.

And14 this that in Binah is the lower Daat, where above there is not and below there is yesh, is also regarding the flow from Chochmah to Binah.

For Chochmah and Binah are ayin (nothingness) and yesh (existence),

and the coming into being of Binah from Chochmah is analogous to the coming into being of yesh from ayin15.

For just as in the coming into being of yesh from ayin, the ayin is in concealment from the yesh,

therefore it is called by the name ayin because it is not grasped in the yesh

[And that the ayin is not grasped in the yesh is not only from the side of the yesh

(for it is incommensurate with the ayin and therefore cannot grasp the ayin),

but also from the side of the ayin,

for it

(the ayin)

conceals itself from the yesh.

And as is known16

that the coming into being of yesh from ayin is by means of the Divine power

(the ayin)

that brings the creature into existence

(the yesh)

concealing itself from the creature],

so too is it in the coming into being of Binah from Chochmah,

for that Binah is yesh is because the ayin of Chochmah conceals itself from Binah.

And although the comprehension of Binah is in the point of Chochmah,

for Binah comprehends the point of intellect,

nevertheless, the essence of Chochmah is the vision of Chochmah that is above intellect,

and this matter is not drawn into Binah at all.

And also the intellect of Chochmah

(that is drawn into Binah)

is

(primarily)

the laying down of the soul,

and the intellect within it is only the externality17.

And what is grasped in Binah is only the intellect within the point of intellect

(the externality),

but the laying down within the point of intellect

(its inwardness and essentiality)

is in the aspect of ayin relative to Binah,

for it is not grasped in it.

And based on this, we can add explanation to this, that the matter of the upper Daat is specifically in Chochmah,

unlike in Binah

(even though in Binah the matters of Chochmah are comprehended)

where it is the lower Daat,

for that in Chochmah is the upper Daat, where below there is not

(the feeling that everything before Him is considered as nothing),

is

(not from the aspect of its intellect,

for intellect is an existence,

the opposite of the feeling of being considered as nothing,

but rather)

from the aspect of its inwardness and essentiality

(which is analogous to the vision of Chochmah)

that is above intellect,

and since only the intellect of Chochmah is drawn into Binah,

therefore in Binah it is the lower Daat.

And behold, that which is in Binah is drawn only from the intellect of Chochmah

[therefore Binah is the lower Daat],

this is in the externality of Binah.

But in the innerness of Binah, there shines

(also)

the very essence of Chochmah,

and through this,

even Binah is in the aspect of the higher Daat,

for the awareness that everything is as nothing, which is in Chochmah, also shines in Binah18.

And based on this, we can explain the reason that from the internal union of Chochmah and Binah, miracles are drawn,

because miraculous governance is in the aspect of the higher Daat,

and since in the internal union of Chochmah and Binah

(the drawing of Chochmah into the innerness of Binah)

the higher knowledge that below Him everything is as nothing is also felt in Binah,

therefore,

the governance drawn from the internal union of Chochmah and Binah is miraculous governance.

D)

And we must understand,

that according to the above, the primary advantage of the internal union of Chochmah and Binah

(the source of miraculous governance)

over the external union of Chochmah and Binah

(the source of natural governance)

is in Binah,

that in the internal union of Chochmah and Binah,

the awareness that everything is as nothing

(which is in Chochmah)

shines also in Binah.

And from the fact that regarding miracles they say

(in their simple sense)

"Blessed is He who performed miracles for our forefathers,"

and "our forefathers" are Chochmah and Binah,

it is understood,

that in order for there to be miracles in their simple sense, there must be an elevation and ascent also in Chochmah.

And we can explain the elucidation of this,

that the advantage of the internal union of Chochmah and Binah over the external union of Chochmah and Binah is in two matters.

In the matter of revelation,

that in the externality of Binah, Chochmah is in concealment,

Ayin (nothingness) that is not grasped,

and in the innerness of Binah,

it is in revelation

(as above in section 3).

And there is another advantage in the internal union of Chochmah and Binah,

that the drawing of Chochmah

(which is in this union)

is from a more elevated aspect,

the innerness of Chochmah,

which is above that which Chochmah is called Ayin (nothingness).

And the explanation is,

that this [fact] that Chochmah is Ayin,

is like [the fact] that it becomes a source for Binah,

for since the coming-into-being of Binah from Chochmah is through Chochmah being concealed from Binah,

therefore it is then called by the name Ayin

(that which is not grasped).

But the essence of Chochmah itself is in the category of Yesh,

and this [fact] that Chochmah is a source for Binah

(and all the more so Binah itself)

is Ayin relative to the essence of Chochmah,

an Ayin that is considered as nothing.

And based on this,

in the aspect of Chochmah that becomes a source for Binah – it is analogous to the knowledge of lower Daat, where above is Ayin and below is Yesh,

and in the aspect of the essence of Chochmah that is above the source for Binah – it is analogous to the knowledge of upper Daat, where above is Yesh and below is Ayin.

[And it can be said,

that also in Chochmah that is above the source for Binah there are two levels.

The essence of Chochmah and the illumination of Chochmah.

For this matter that is in Chochmah

(the feeling that the source for Binah is an Ayin that is considered as nothing)

is the illumination of Chochmah and not its essence,

except that this illumination is attached to the essence,

and therefore it is felt in it that all matters that are not the essence of Chochmah

are considered as nothing.

For the illumination of Chochmah that becomes a source for Binah is a distinct illumination,

and therefore it is a source for Binah – analogous to the Ayin of created Yesh,

and the illumination of Chochmah that is attached to the essence of Chochmah,

it is felt in it that it is an Ayin that is considered as nothing relative to the essence of Chochmah – analogous to the Ayin of true Yesh].

And from the distinctions between the internal union of Chochmah and Binah and the external union of Chochmah and Binah is,

that in the external union the drawing down is from the externality of Chochmah,

that is, from the aspect of Chochmah as it becomes a source for Binah

(and even this aspect of Chochmah is concealed from Binah,

an Ayin that is not grasped),

and in the internal union the drawing down is from the innerness of Chochmah,

and this drawing down is in revelation within Binah,

and since relative to the innerness of Chochmah the source for Binah and all the more so Binah itself are considered as nothing,

therefore,

through the innerness of Chochmah being revealed in Binah,

it [Binah] is included in Chochmah.

5)

And behold, this that was explained above, that the essence of Chochmah is Yesh and the illumination of Chochmah is an Ayin that is considered as nothing relative to the essence of Chochmah,

they are the two matters of Yesh and Ayin that are in Chochmah itself,

but in generality,

the matter of Yesh that is in Chochmah is that in Chochmah dwells the Ein Sof, the true Yesh,

and the Ayin that is in Chochmah is,

that the entirety of Chochmah

(also the essence of Chochmah)

is in self-nullification to the Ein Sof, in that it is felt in it that above is Yesh and below is Ayin,

and it is the Ayin of true Yesh.

But this [fact] that Chochmah becomes a source for Binah is the Ayin of created Yesh.

And based on this,

this [fact] that in the external union of Chochmah and Binah it is lower Daat,

is also from the side of Chochmah.

For this that was explained above

(section 3)

that in Chochmah there is upper Daat

(and specifically in Binah there is lower Daat, because only the intellect of Chochmah is drawn into Binah)

is in generality,

but in particularity,

the matter of lower Daat that is in the external union of Chochmah and Binah is also from the side of Chochmah,

since Chochmah

(in the external union)

is the Ayin of created Yesh,

and the main matter of upper Daat is in the internal union of Chochmah and Binah,

for Chochmah

(that is in this union)

is the Ayin of true Yesh,

and also Binah is included in Chochmah.

And based on this we can explain what is said, "Blessed is He who performed miracles for our fathers"

(in the plural),

that the elevation and ascent

(from which the miracles are drawn)

is also in Chochmah,

for Chochmah, from its own side

(as it is in the external union)

is a source for Binah – the Ayin of created Yesh,

and the drawing down of the miracles is from the aspect of the essence of Chochmah that is above the source for Binah – the Ayin of true Yesh.

6)

And according to what was explained above

(section 4)

—that this [matter] that Chochmah becomes a source for Binah is [considered] nothing relative to the essence of Chochmah

(it is considered nothing and non-entity)—

it can be said,

that the elevation and ascent in the aspect of Chochmah, which becomes a source for Binah,

is included in the elevation and ascent of Binah23,

and what is said "miracles for our fathers" in the plural,

[indicates] that the elevation and ascent through the miracles is in the two intellects, in Binah and in Chochmah,

the intention in this is that through the miracles an elevation and ascent is made also in the essence of Chochmah, which is above being a source for Binah.

And it will be understood by prefacing what was brought above

(in the discourse beginning "Patal Eliyahu"24),

that the two opinions

(the upper opinion and the lower opinion)

are true,

because both of them have a root in the Essence of Ein Sof.

For that Ein Sof is

(in revelation)

below, below, without end, is the root of the upper opinion, that "below is nothing,"

and that Ein Sof is

(in concealment)

above, above, without limit, is the root of the lower opinion, that "below is something."

And it was explained there25,

that this—that even the lower opinion is true, because it has a root in the Essence of Ein Sof—

is

because the opinion that "below is something" is

(not

that relative to this level the lower entity is in itself an existence,

but rather)

in order that there should be the revelation of "above, above, without limit."

And this is that the perfection of the lower opinion is through the illumination of the revelation of the upper opinion shining within it,

for in externality it appears that the opinion that "below is something" is that the lower entity is in itself an existence,

and through its connection with the upper opinion it is revealed that its content

(in internality)

is the revelation of "above, without limit."

And similarly, regarding the matter of the lower opinion in the conduct of nature,

that this—that the Holy One, blessed be He, conducts every created being according to its nature

(according to its temperament and characteristics)—

which indicates that the creations occupy a place, is

(not that the creations in themselves occupy a place relative to Him,

but rather)

because it arose in His will, blessed be He, that there should be a perception of place for the creations.

And the difference between natural conduct and miraculous conduct is,

that the will in natural conduct is to conduct the world in a manner that the world is an existence,

and the will in miraculous conduct is to conduct the world in a manner that the world is considered as nothing.

And this is that the perfection of natural conduct is through drawing into it the revelation of that which is above nature,

for specifically through this the inwardness of natural conduct is revealed,

which is that it is because it arose in His will, blessed be He.

And it may be said,

that this is the case regarding the Supernal Daas,

which has two modes.

For in its externality, it appears that this lower [entity] is not, because the lower, from its own perspective, is naught and considered nothing,

and in its internality, this lower [entity] is, in order to reveal that Ein Sof is below, even to the lowest extreme without end.

And through the Supernal Daas being drawn into the lower Daas and uniting with it, its internality is revealed.

And this is the case regarding miracles and nature,

that through the drawing of miracles into the world,

(nature)

their internality is revealed,

that this—that in the conduct above nature, the creations do not occupy space—is because it so arose in His will, blessed be He.

And this is "Blessed is He who performed miracles for our forefathers,"

"for our forefathers" in the plural,

for the elevation and ascent through the performance of miracles

is both in Binah

(the root of nature)

and in Chochmah

(the root above nature),

that both matters are not for their own sake, but in order to reveal that Ein Sof is above without end and below without limit.

7)

Now, in order for the union of the two matters to be possible—

that within the nature of the world

[in which it is emphasized that the world is a reality,

for that the Holy One, blessed be He, conducts every creature according to its nature indicates that in this conduct, the creatures occupy space]

there will be the revelation of that which is above nature

[in which the self-nullification of the world is emphasized,

for that the Holy One, blessed be He, conducts the world according to His will and not according to the nature and characteristics of the creatures indicates that in this conduct, the creatures do not occupy space]—

it is through that within nature itself there is the aspect of self-nullification.

And as explained above

(in the discourse "Patah Eliyahu"),

that the fact that the form of the creatures was not specified in the Ten Utterances,

and the coming into being of the form in each creature is from the aspect of the will,

indicates the self-nullification of the world,

for the coming into being from the will,

its meaning is

(not that creatures come into being, but rather)

that through the coming into being, the will is fulfilled.

And through the coming into being of the form in every creature,

for the intention in the form of the creature is

(both for its physical image and)

also for its nature and characteristics,

was from the aspect of the will,

behold, this emphasizes that the essence of nature

(in its internality)

is that through it, the will of the Holy One, blessed be He, is fulfilled.

And it was explained above

(in the discourse "Patah Eliyahu")

that according to the interpretation that "nature" (teva) is from the term "coin" (matbea), that the Holy One, blessed be He, imprinted every person with the seal of Adam the First,

there the term "nature" refers to the vitality of the world,

and according to the interpretation that "nature" is a borrowed term for anything not based on reason and intellect,

there the term "nature" refers to the coming into being of the world from nothing to something,

for creation yesh me'ayin

(unlike the matter of vitality)

is above intellect.

And it may be said,

that the self-nullification within nature pertains to both matters.

For the self-nullification that relates to the vitality of the world is revealed in the self-nullification of the form of the creatures, because the form of the creatures is a vessel for the vitality and soul within them

(as above in the discourse "Patah Eliyahu"),

and the self-nullification that relates to the coming into being of the world is revealed in that the coming into being of yesh me'ayin has no place in the intellect.

For this—that there is no place in the intellect for the coming into being of yesh me'ayin—

indicates that from the perspective of the world's definition, there is no place for its coming into being,

and that the world came into being is only from the will of the Holy One, blessed be He.

And this is that in miracles there are two types,

a change in the form and nature of creations

(like the splitting of the Sea of Reeds where the waters stood like a wall)

and a change in the very existence of their material substance

(like the miracle that the water turned to blood and that the staff turned into a serpent),

for through the nullification that is in the form of creations

(for the coming into being of form is from the Will)

they are like vessels for the miracle of change of form and nature,

and through the nullification that is in their very existence

(for the coming into being of their existence has no place in intellect)

they are like vessels for the miracle of change of their very existence.

8)

And it may be said,

that correspondingly it is on the other side,

that in order for that which is above nature to be drawn into the nature of the world,

it is through that which is above nature having a likeness of nature.

And this is "Blessed is He Who performed miracles" in the plural,

a multiplicity of types of miracles,

for it may be said that from the reasons that there are a multiplicity of miracles,

even though the matter of multiplicity

(division)

is in the chain of descent and the root which is above nature is above the chain of descent,

it is in order that through this it will be possible for the drawing down of that which is above nature into the nature of the world.

And the matter of the multiplicity of types in miracles is explained by the Rebbe

(Moharashab)

of blessed memory in the maamar,

that in general they are divided into two types33.

Miracles that are above nature,

and miracles that are clothed in natural ways.

And in particular,

even within the miracles that are clothed in nature itself there are two types.

The garments of nature are in a manner that it is recognizable in them that they are only a garment for the miracle that is clothed in them,

like the miracles of Chanukah and Purim

(and likewise the miracles of the redemption of Yud Tes Kislev and Yud Beis Tammuz)

that despite their being clothed in natural ways,

nevertheless the miracle within them was revealed and apparent

(to the extent that all the ends of the earth saw)

the miracle within them.

And the garments of nature conceal and hide the miracle that is clothed in them.

To the extent that sometimes they conceal and hide it completely,

so that it is not at all recognizable that it is a miracle,

"the master of the miracle does not recognize his miracle"34.

And to add,

that even in miracles that are above nature,

there are two types.

For although the miracles are not clothed in nature,

nevertheless, there is room for error that they are nature.

And like the descent of the manna during forty years,

for although the miracle was not clothed in nature

[and as the Rambam wrote,

that the sojourn of Israel in the desert for forty years and the existence of the manna there is among the greatest wonders,

for the nature of the desert is not a place of seed, etc.,

and it is impossible for there to be bread in it

(neither bread from the earth nor bread from the heavens).

And all the more so that it had no waste,

and even more so that the one who gathered little did not lack,

for from the perspective of the nature of the world there is no place for this],

nevertheless,

because the miracle was for forty years there was room for error that it is nature.

And that the miracle is in such revelation that there is no giving of place at all for error that it is nature,

like the miracle of the Splitting of the Sea.

9)

And he continues in the maamar,

that regarding the distinction between the two types

(miracles above nature and miracles clothed in nature)

in their root,

there are two explanations.

For the root of miracles above nature is from the name Havayah,

and the root of miracles clothed in nature is from the name Sha-dai,

"Sha-dai" [means] that My Elokus is sufficient for every creature.

[And the distinction of the two modes in the miracles clothed in nature themselves is,

that the name Sha-dai is in Yesod,

that its drawing down below is through Malchus.

And in this there are two modes.

Their drawing down through Malchus is in the manner of passing through or in the manner of clothing.

And they are the root of the two modes in miracles].

For according to this explanation,

the distinction between the two types of miracles is

(also)

in their root.

And another explanation,

that the miracles clothed in nature are from the aspect of "I" as it is clothed in the nothingness of Malchus.

(And it is in the manner explained elsewhere

that the root of miracles clothed in nature is from the name Havayah as it is clothed in the name Adnus).

And according to what was explained above

(in section 8)

that the multiplicity of types of miracles is in that which is above the chain of descent

(for in order for them to be drawn down into the chain of descent there is multiplicity above the chain of descent)

it can be said,

that the four types of miracles have their root in the four letters of the name Havayah.

For the miracles drawn from the letters vav and hei, which are related to the worlds

(vav and hei are revealed),

are clothed in nature.

And as in the letters vav and hei,

the vav is a single line drawn from above to below, meaning that even when drawn below it is connected with above,

and the hei is in the form of length and width

(in which only the receiving surface is noticeable),

so too is it regarding the miracles drawn from the letters vav and hei,

that the miracles drawn from the vav, even after they are drawn and clothed in the garments of nature, are noticeably revealed as miracles,

and the miracles drawn from the final hei, after they are drawn and clothed in the garments of nature, only the nature in which the miracles are clothed is revealed

(the receiving surface).

And the miracles drawn from the letters yud and hei, which are above relation to the worlds

(yud and hei are hidden),

are above being clothed in nature,

and within themselves there are two types.

For the letter hei, which has the form of length and width,

through which it is possible for there to be grasp in it—therefore,

in the level of miracles drawn from it there is a giving of place to nature.

For although the miracles themselves are not clothed in nature, nevertheless,

relative to this level,

nature is not negated,

and therefore there is room for error that they are nature.

And relative to the level of miracles drawn from the letter yud, which is only a point that has no grasp in it,

there is no place for nature,

and therefore in these miracles it is not possible to err that they are nature.

10)

And 4)

And it is explained in the maamar

(at its conclusion and seal)

that what is said "Blessed is He who performed miracles... in this time" is a request that there should be miracles also in this time.

And according to what the Alter Rebbe said

(the master of the joy and redemption of 19 Kislev)

in Tanya45

regarding the request "Forgive us,"

that since we bless

(after the request)

"Blessed are You, Hashem, the gracious One who abundantly forgives,"

there is no doubt about this — it is understood,

that likewise it is regarding the request that the Holy One, blessed be He, perform miracles also in this time,

that since we bless "Blessed... who performed miracles... in this time,"

there is no doubt,

that in this time,

in the imminent future,

the Holy One, blessed be He, will perform miracles (in the plural),

all four types mentioned above,

including also the miracles of "We will show him wonders"46

that will be at the coming of Mashiach our righteous one — that also these miracles will be in this time,

in the truly imminent future,

at the coming of Mashiach our righteous one, speedily in our days, literally.