English translation — מאמר אתה אחד תשל"ב

With the help of Heaven.

Shabbos Parshas Vayeitzei,

the 9th of Kislev,

the year 5732*

(An unedited discourse)

"You are One"

and Your Name is One, and who is like Your people Israel, one nation in the land, etc.

Now, this text is recited during the Minchah prayer of Shabbat,

the ratzon of ratzonot (the will of wills).

And it is necessary to understand what is the virtue of the Minchah prayer of Shabbat over all prayers,

even over

(the other)

prayers of Shabbat itself,

that specifically then we say "You are One," etc., which speaks about the Holy One, Blessed be He, Himself.

And particularly according to what is explained in the discourse on this topic by the Baal HaHilula (the master of the celebration),

that in this text are explained all the levels in Atzilus and above Atzilus,

all aspects of Hishtalshelus (the chain of descent) and that which is above Hishtalshelus.

2)

Now, in the weekly Torah portion

(Parshat Vayeitzei4)

it is stated5

“And this stone, which I have set as a pillar, shall be a house of G-d,” etc.

That which is said, “And this stone,” refers to what was stated before this6

“And he took the stone that he had placed at his head, and set it as a pillar, and poured oil on its top.”

And the grammatical difficulties in this are known

(and also see the discourse of the Baal HaHilula beginning “Vayidar Yaakov neder” in Torat Chaim7),

[regarding] what is the novelty and elevation in this—that he set the stone as a pillar and that he poured oil on its top.

Also, one must understand what is stated8

“And Yaakov vowed a vow, saying, ‘If… and this stone, which I have set as a pillar, shall be a house of G-d,’”

meaning that when all the conditions enumerated before this are fulfilled—that G-d will be with me, etc.—

then, specifically then, the stone will be a house of G-d,

that in addition to the elevation from the stones of the place

(plural)

becoming one stone9,

and in addition to the elevation of “and he set it as a pillar” and the elevation of “and he poured oil on its top,”

behold, in addition to all the above elevations,

there will be a greater elevation in the stone,

that it will be a house of G-d.

Now, the explanation of “And this stone… shall be a house of G-d” is,

that just as a house in its simple sense adds elevation and perfection to the person who dwells in the house

(as explained in many discourses,

and particularly in the discourses that explain the matter of the Holy Temple,

the discourse beginning “Mizmor shir chanukat habayit l’Dovid”10),

so too, “this stone” etc. will add elevation and perfection, so to speak, in G-d.

And one must understand,

how is it possible that a stone should add elevation in G-d?

Now, since “And this stone… shall be a house of G-d” comes in continuation of what was stated before this11

“And Havayah will be to me for a G-d,”

it is understood

that the intention is that the stone will be a house

(not for the aspect of Elokim in general,

but rather)

for the aspect of Elokim,

just as Havayah will be for a G-d.

That is, the stone will add perfection also in the aspect of Havayah that will be for a G-d.

And also, one must understand

(as is asked in Torat Chaim there)

that which is stated “And this stone” in the feminine,

and afterwards “shall be a house,” etc.,

for it should have said “shall be a house,” etc., in the feminine,

and if “stone” is masculine,

it should have said “this stone” in the masculine, etc.

3)

Now, the day of the Hilula

(9 Kislev)

is the eve of the day of redemption12

(10 Kislev13).

And it is known that redemption is related to the matter of “He redeemed my soul in peace”14,

as stated by the Rebbe, the Alter Rebbe, in his holy letter15

(regarding the redemption of Yud Tes Kislev)

“When I called out… ‘He redeemed my soul in peace’… I came out in peace.”

From this it is understood16

also regarding the redemption of the Rebbe, the Mitteler Rebbe17,

that the redemption is related to the matter of “He redeemed my soul in peace,” which is recited in the monthly portion of Tehillim

(on the tenth day of the month).

And particularly according to what is known18,

that the established order among our holy Rebbes and Nesi’im was that they would recite the portion of Tehillim as divided according to the days of the month,

and at certain times they would recite Tehillim at length19,

meaning they would add and also recite the weekly portion of Tehillim—through which the Rebbe, my father-in-law, the Rebbe13 explains

that which the Alter Rebbe said on Yud Tes Kislev, the verse “He redeemed my soul in peace,”

even though this verse is not in the monthly portion of the 19th day of the month, but rather in the Tehillim chapters of the third day of the week

(and Yud Tes Kislev fell then on the third day),

because when the Alter Rebbe was imprisoned, he added and also recited the weekly portion of Tehillim.

Behold, from this the connection of the redemption to the matter of “He redeemed my soul in peace” is even more understood.

For the fixed portion is the monthly portion of Tehillim,

and the portion of the 19th day of the month is “Tefilah l’Moshe,”

which also relates to the redemption20,

and nevertheless the Alter Rebbe connects his redemption specifically to the verse “He redeemed my soul in peace,”

behold, this compels even more the connection of the matter of redemption to this verse.

And from this it is understood that this is also the case regarding the redemption of Yud Kislev,

as above.

And the matter is,

that the main novelty in the verse “He redeemed my soul in peace” is

(not the essence of the redemption itself,

but rather as the Baal HaHilula explains in the discourse beginning “Pidah b’shalom nafshi”21

(in his book Shaarei Teshuvah))

in this—that the redemption is in peace.

For it is possible for redemption to be through war,

and the novelty in this redemption is that

(even though it is from those close to me,

nevertheless)

“He redeemed in peace”

(specifically)

“my soul.”

And this is also the explanation of the continuation of the verse, “for many were with me,”

for the word “for” provides a reason for the beginning of his statement, “He redeemed my soul in peace,”

that the reason He redeemed specifically in peace and not through war is—that “many were with me”22.

For through this, that even those who are of the aspect of “many” were with me23,

in the manner of the saying of our Rabbis, of blessed memory24,

that even the men of Avshalom prayed for Dovid,

behold, through this “He redeemed my soul in peace.”

And based on this, the connection of "Redeem my soul in peace" to what is said "And this stone etc." is also understood,

for this, that from "the stones of the place" (plural) it became "one stone," is like the matter of "with many were they with me."

And in this manner is also the matter of "You are One etc." and "Who is like Your people Israel, one nation in the land,"

for the novelty of "one nation in the land" is as the Alter Rebbe explained,

that Israel draws down the aspect of "one" even into matters of the land.

For even though matters of the land are in the aspect of plurality,

and even in the creation of Adam, our sages of blessed memory said,

on the verse,

"Let us make"

(in the plural),

"man,"

"What, do you give an opening for heretics etc.?" and "whoever wishes to err etc.,"

meaning that this is such a concealment that even Moshe Rabbeinu, the wisdom of holiness, said "What, do you give etc.,"

behold, even within this aspect of plurality, the aspect of "one" is made.

D)

And all this will be understood by prefacing the discourse

(found in a book recently redeemed from captivity)

of the Baal HaHilula, beginning with the words "Atem Nitzavim,"

which explains

there that the enumeration of the types within Israel is divided into two levels

(as will be explained below).

And as an introduction,

that first it is stated in the verse,

"Your heads, your tribes etc., every man of Israel,"

and afterwards it is stated in a separate verse,

"Your little ones, your wives etc.,"

and the division of the verses also indicates a division of the subjects,

and superficially it needs to be understood,

why does it divide them into two separate verses?

Also, it needs to be understood,

since it says "You are standing today, all of you,"

why does it enumerate all ten levels and types within Israel,

and not suffice with what is said "all of you"?

Also, there needs to be explanation regarding what is said "and your stranger who is within your camp,"

why does it add specifically regarding the stranger that he is "within your camp"?

E)

And it explains there,

that the ten types within Israel correspond to the ten Sefiros of Atzilus,

and therefore they are divided into two general levels,

just as in the Sefiros there are two general levels,

the first Sefiros which are in the aspect of gadlus (greatness),

and the last Sefiros which are in the aspect of katnus (smallness).

And it should be added,

that based on this it can be explained that the first level in the first division is "your heads,"

and the first level in the second division is "your little ones,"

for,

the first level in each division indicates the totality of all the aspects within that division

(similar to the first letter of a word which includes all the letters of the word,

as explained in Shaar HaYichud VeHaEmunah),

and behold, "your heads" is the totality of the matter of gadlus,

and "your little ones" is the totality of the matter of katnus

(as will be explained below).

And it explains there,

that "your heads" is the aspect of Keter of Keter,

which includes all the particular heads,

and it is the aspect of the simple and essential will of the Congregation of Israel in general and of every Elokis spark in particular,

for which there is no reason at all for the will,

not even a hidden reason etc.,

as at the Giving of the Torah, as it is written,

"And Israel encamped there etc."

[And it should be added,

that also the matter of drawing down the aspect of the supernal will within all of Israel,

is understood based on what is said at the Giving of the Torah, "I am Havayah your God,"

as explained in many places,

that then the aspect of "I am Havayah" became the power and vitality of each and every one of Israel].

And afterwards it said "your tribes,"

which are called "the tribes of Yah,"

as it is written,

"For there the tribes ascended, the tribes of Yah,"

and it is the aspect of the light of Keter that spreads into Chochmah and Binah within Keter itself, and is called Chochmah and Binah of Keter etc.,

and it is the revelation of the essential will that illuminates within the concealment of the intellect, which is called a hidden reason for the will.

[And it is noteworthy,

that what is explained here is unlike what is explained elsewhere,

that what is written "For there the tribes ascended, the tribes of Yah" refers to Chochmah and Binah as they are in their place].

And afterwards it said "your elders,"

"elder" who has acquired wisdom,

from its source, to bring it from concealment etc. to come into expansion in Binah,

and these are the Sanhedrin, who are the judges and magistrates etc.

And afterwards it said "your officers,"

which is the aspect of Netzach and Hod of Chochmah and Binah

(this is the matter of the kidneys

that advise),

which are the strength and power of the light of intellect for the brain to rule over the heart

etc.,

and they are like the agents of the judges who coerce the people with a rod to subdue them so they do not deviate from the judgment of the Torah to the right or left,

as it is written,

"Judges and officers etc."

And afterwards it said "every man of Israel,"

which is the aspect of Daas that spreads into the emotions, which is divided into 600,000 opinions,

as is known regarding the blessing of "Chacham HaRazim" over 600,000 of Israel whose opinions are not similar one to another,

and even until Daas spreads into the emotions of Chesed, Gevurah, and Tiferes,

as explained in Tanya,

that through the matter of Daas one comes to love and its branches, and fear and its branches,

that love is the root of all 248 positive commandments,

and fear is the root of all 365 negative commandments.

And afterwards, in the second verse, he explains the second division,

which is in the aspect of smallness (katnut).

And he begins with the matter of "your little ones" (tafkhem),

which is in the aspect of the smallness of the intellect that is extremely constricted in the smallness of the emotions, which are the aspect of "the lesser countenances" (Anpin Zutra),

like the infant in a person, who is not of complete intellect.

And "your wives" (n'sheikhem) is the aspect of the smallness of the aspect of the receiver, etc.

And afterwards it says, "and your stranger who is in the midst of your camp, from your woodchopper to your water-drawer,"

for these three levels are the aspect of the most external levels, which are the animal and natural soul, etc.,

analogous to the stranger (ger) who is drawn from the nations of the world, etc.

(In addition to the fact that the matter of the stranger, simply understood, is in the aspect of smallness,

and as our sages, of blessed memory, said,

"A convert who converts is like a newborn child"),

which, from its own side, is distant from G-dliness,

and nevertheless it is brought close under the wings of the Shechinah, like a convert who actually converts.

And concerning this it says, "and your stranger who is in the midst of your camp,"

that it is separate from the innerness of G-dliness that is in the souls of Israel, which are called "the man of Israel above,"

but rather it is caught and dragged in the midst of your camp as a subsidiary to the main thing.

And this is what it means that he performs physical labor, like chopping wood and drawing water,

for chopping wood is only like a preparation for cooking,

and likewise drawing water is only like a subsidiary and aid to eating,

as is understood from what is explained elsewhere,

that the entire matter of drinking is only so that the blood created through eating will spread throughout the limbs

(and this is the explanation of our sages' statement,

"If one ate and did not drink, his eating is blood"),

and so it is regarding spiritual eating, which is the mitzvos.

And thus,

these three last levels enumerated here are according to how the G-dly soul descended and became clothed below, below, in the animal soul,

"You descended to Egypt," etc.

And even regarding these levels it is written, "You are standing today, all of you, before Hashem, your G-d."

6)

And he continues there,

"But behold, at first glance this is a great wonder,

for it is understandable that the souls can stand before Hashem,

but 'your stranger who is in the midst of your camp'—

how can they also stand before Hashem?"

And he explains regarding this,

that this is the matter of "you are standing" (atem nitzavim) specifically,

for the meaning of "nitzavim" is a matter of rising and elevation,

like "my sheaf arose and also stood upright,"

and like a standing stone (matzevah) that is placed on the ground, which one erects and sets up as a monument,

like the monument of Yaakov, about which it is written,

"And he took the stone... and placed it as a monument."

And so is the matter here,

that what is written "you are standing today" refers to Rosh Hashanah,

for then "all of you are standing today,"

and as it is written,

"And He was King in Yeshurun, when the heads of the people gathered, the tribes of Israel together,"

for on Rosh Hashanah, the souls of Israel ascend to their root, where they are all "all of you" as one, like a single entity

(as explained in Likkutei Torah, Parshat Nitzavim),

and as explained in Tanya, chapter 32, that when they are in their root, they are all compatible, and "one Father of all of them," and who knows their greatness and level in their root and source, etc.

And he continues there,

"And furthermore, the matter of 'nitzavim' will be interpreted as a term of dominion and rulership,

like 'and he placed governors (netzivim) in Edom,'

and like 'the governor (netziv) of the Philistines,'

which is a minister who rules over the province,

and likewise the one appointed over the workers in a craft is called a 'netziv,'

like 'the youth who was set over the reapers.'

And through this it will be understood how it is possible that even 'your stranger and your woodchopper, etc.' will be 'standing' (nitzavim) before Hashem literally,

for since the souls of Israel ascend to their first source, etc.,

from there it can illuminate even the portion of the G-dly soul that is clothed in a coarse garment, etc.,

so that they too will rise and stand before Hashem literally.

And it can be said,

that this is the reason the discourse brings these verses

[and not the verse 'netziv' said regarding Shlomo,

and also not the verse 'the king's deputy' (netziv melech),

as is usual in many places],

in order to hint that the elevation of "nitzavim" exists also in "your stranger"

(the animal soul drawn from the aspect of the nations of the world),

like "and he placed governors in Edom" and "the governor of the Philistines,"

that even the "governors" are from Edom and the Philistines,

and nevertheless they are "governors" (nitzavim)

[and he did not bring the verse "and there was no king in Edom, a deputy king,"

for its meaning is that the deputy is in place of a king,

and this is negated in the discourse regarding the stranger].

And also regarding "your woodchopper and your water-drawer,"

like "the youth who was set over the reapers,"

that even though he too is among the workers in the craft,

nevertheless

(since he is appointed over them)

he is a "netziv" (standing/appointed).

7)

And he continues there,

"It still needs to be understood what is meant by the expression 'all of you' (kulchem),

which implies that all of Israel are standing in a state of inclusion, all as one man,

unlike the verse 'And He was King in Yeshurun, when the heads of the people gathered,' which implies that the main inclusion is specifically in the 'heads of the people,'

for the gathering is through the heads.

And also, what is the meaning of the expression 'when they gather' (b'hit'asef),

which implies that they will gather of their own accord,

and not that one needs to gather them and connect them together.

And he explains regarding this,

that what is written 'you are standing, all of you,'

even though it refers to Rosh Hashanah, when all the souls of Israel become included together, etc.,

behold, this is the matter of inclusion as it is from the side of the recipients,

who ascend from below to above,

and concerning this it is written,

'His left hand is under my head'

(of the Congregation of Israel),

to lift them up and elevate them above.

But there is an aspect of unity that is effected from the side of the revelation from above,

in the manner of 'His right hand embraces me,'

and this is on Yom Kippur,

and as it is written,

'On the third day He will raise us up, and we will live before Him,'

for this unification is from the side of the revelation of the influencer,

which acts first upon the 'heads of the people,'

and even regarding this it is written 'when they gather' (b'hit'asef), in a manner of spontaneity,

for it is done spontaneously from the side of the revelation of the influencer.

And these two matters also existed at the time of the giving of the Torah,

for initially it is written,

'And Israel encamped there,'

as one man with one heart,

which is the matter of unity from the side of the recipient,

which was on Rosh Chodesh Sivan,

and afterwards there was the matter of unity that was effected on the very day of the giving of the Torah,

when it is written,

'And Hashem descended upon Mount Sinai,'

which was a revelation of the Awtsmoos,

and from this was effected the matter of unity in its ultimate,

'when the heads of the people gathered.'

And so it is on Yom Kippur, which is also a time of the giving of the Torah,

the day on which the latter tablets were given.

And this is the true matter of 'you are standing today, all of you, before Hashem,'

meaning before Hashem literally,

concerning which it is written,

'On the third day He will raise us up, and we will live before Him.'

8)

And based on this, one can explain the connection of "Atah Echad" to the Minchah prayer of Shabbat, which is the ratzon ha'ratzonim (will of wills).

For it is known

regarding the matter of the three meals of Shabbat,

that the third meal of Shabbat is the aspect of the essential delight that has no hold on any thing,

therefore it is said of it,

"Today not,"

similar to the aspect of the World to Come, in which there is neither eating nor drinking.

And based on this, it will be understood why specifically then we say "Atah Echad... and who is like Your people Israel, one nation in the land,"

because through the drawing down of the aspect of essential delight,

similar to the aspect of "before Havayah,"

the true matter of inclusion in the souls of Israel is effected,

and through this, the aspect of "Echad" (One) is drawn down even in the land.

And this is also the meaning of what is written, "And he placed it as a pillar and poured oil on its head,"

for it was explained above

(in the maamar "Atem Nitzavim" earlier,

chapter 6)

that regarding the matter of inclusion, there are two modes,

from below to above and from above to below.

And this is "And he took the stone... and placed it as a pillar,"

"And he took... and placed it as a pillar" is in the manner of elevation

from below to above

(similar to "Atem Nitzavim" on Rosh Hashanah),

for after this, from the "stones of the place" (plural) it became one stone,

he elevated it from below to above until it became a pillar,

and afterwards, "and he poured oil on its head,"

a drawing down from above to below

(similar to the inclusion that comes from the elevation of Yom Kippur),

through which the aspect of unity and inclusion is drawn down even to the very lowest place,

and this is the matter of "and he poured oil on its head,"

for oil permeates throughout.

And through the drawing down of unity even to the lowest place,

which is the refinement of the sparks that are in the lower things

[and this is also the matter of the condition,

"If God will be with me...",

for all this relates to the matter of refinements,

as explained in Torah Ohr there, chapter 9],

behold, through this, "and this stone... shall be a house of God,"

for these refinements will add elevation and perfection to the Name Elokim,

and also to the Name Havayah, as in "Havayah will be for Him as Elokim,"

because through this, the intention that the Holy One, blessed be He, desired to have a dwelling place in the lower realms is completed.

And since this intention is in His essential Self

[for this is what the Alter Rebbe said, "On a desire, there is no question,"

for in His essential Self, the matter of reason, etc., does not apply],

therefore, the completion of this intention adds also to the aspect of Havayah, as in "Havayah will be for Him as Elokim."

9)

And based on this, one can explain the connection of "Atah Echad... one nation in the land" to the 9th and 10th of Kislev.

For the words of the Tzemach Tzedek are known

regarding the passing of the Mitteler Rebbe: "Such a passing has not been found since the day of the passing of Rashbi, of blessed memory,"

and as recounted in the introduction to Torah Ohr from the son of the Mitteler Rebbe, that "he expounded for an hour or more until he reached the verse,

'For with You is the source of life...'

the holy luminary did not finish saying 'life.'"

(As is said

regarding the passing of Rashbi.)

And it is known

in the explanation of the verse "For with You is the source of life,"

that the aspect of "source of life" is only "with You,"

subordinate and nullified to You.

From this it is understood that what the baal hahilula (master of the celebration) then said, the verse "For with You is the source of life," is similar to "in one knot I am bound,"

for relative to this aspect,

the aspect of "source of life" is subordinate and nullified.

And based on this, the connection of "Atah Echad... one nation in the land" to the 9th of Kislev will be understood,

for the power to draw down the aspect of "Echad" even into matters of the land,

comes from the aspect of "before Havayah"

(as above in the maamar "Atem Nitzavim"),

and also the matters of the land that are refined and included in the aspect of "Echad" reach His essential Self

(as above in the explanation of "and this stone... shall be a house of God").

And this is also the connection of "Atah Echad" to the matter of the redemption,

for it is known

"that the news of the redemption came on Shabbat, the 9th of Kislev, at the time of Minchah, when the Mitteler Rebbe said the Chassidic discourse beginning with the words 'Atah Echad,'"

for through

(the saying of this discourse on Shabbat at the time of Minchah,

the ratzon ha'ratzonim)

which effects the drawing down of "Echad" in the land,

the aspect of "in multitudes they were with me,"

behold, through this, "He redeemed my soul in peace" is effected.

10)

And this is also a lesson for each and every one who walks in His ways,

and especially for those who are engaged in the work of "spreading your wellsprings outward,"

for this was the matter of the Mitteler Rebbe,

and as is known,

that the Mitteler Rebbe is the matter of the Sefirah of Binah,

therefore he said Chassidic discourses in a manner of expansion and broadening,

"the broad spaces of the river" of Binah,

and the revelation of Atik is in Binah.

And from the broadening of Binah

(and especially from the revelation of Atik within Binah),

the revelation is drawn down even below,

the spreading of the wellsprings outward,

the drawing down of the aspect of "Echad" in the land

[And based on this, one can explain in the discourse itself, that when the Mitteler Rebbe said the aforementioned discourse "Atah Echad,"

he paused in his saying and said, "Sha,

make room, the father is here,"

for the Alter Rebbe is the matter of the Sefirah of Chochmah,

and Chochmah and Binah are two companions that never separate,

therefore, at the time he said the discourse "Atah Echad... one in the land,"

the matter of the broadening of Binah,

the Alter Rebbe was also present then,

the Sefirah of Chochmah],

behold, through the work of "spreading your wellsprings outward,"

and as is known,

that the Mitteler Rebbe wanted,

that when two young men meet, they should speak about the matter of Arich and Atik, etc.,

for this is the matter of spreading the wellsprings outward,

that even when the wellsprings come outward, they remain "wellsprings,"

behold, through this, "He redeemed my soul in peace" is effected,

a private redemption,

and from this one comes afterwards also to the general redemption,

and even to the true and complete redemption,

when there will be the true unity and inclusion,

and as it is written,

"And they shall no longer teach, each man his fellow"

(and as explained in the aforementioned maamar "Atem Nitzavim"),

for the earth will be filled with knowledge of Havayah as the waters cover the sea.