English translation — מאמר אמר ר' אלכסנדרי תשל"א

B'Siyata Dishmaya.

Shabbos Parshas Vayeishev,

21 Kislev,

5731

(Unedited draft)

Rabbi Alexandri said: Whoever engages in Torah study for its own sake makes peace in the heavenly retinue and in the earthly retinue.

Now, in the maamar beginning with these words that was said thirty years ago

(21 Kislev 5701)

it also brings the three opinions

(regarding the effect of engaging in Torah study for its own sake)

that follow

: It is as if he built palaces above and below,

it also protects the entire world,

it also brings the redemption closer.

And it explains in the maamar there,

that peace is the matter of connection

(meaning that there are two separate and distinct matters from each other,

and there is a third that makes peace between them),

and "retinue" (pamalya) means legions,

and in divine service it is the matter of the emotions (midos),

and this is: "Whoever engages in Torah study for its own sake makes peace in the retinue," etc.,

that through engaging in Torah study for its own sake he makes a connection in the emotions.

And it adds in the maamar there: And this refers to the emotions of the heart that are born from the emotions of the intellect

(the intention of this is to explain the two matters in the retinue,

the heavenly retinue and the earthly retinue,

that the heavenly retinue is the matter of the emotions of the intellect,

and the earthly retinue is the matter of the emotions of the heart.

For, behold,

the emotions are the root and source of the creations,

the seven days of construction,

and the intellects (mochin) are above the worlds,

as per the statement

"Two thousand years the Torah preceded the world,"

therefore, in general, the emotions are the aspect of "below" and the intellects are the aspect of "above,"

however, regarding the emotions themselves

(the retinue)

per se,

the emotions of the heart are the earthly retinue and the emotions of the intellect are the heavenly retinue).

And all this is the first effect of engaging in Torah study for its own sake.

And the second effect, "it is as if he built palaces," etc., is

(as explained in the maamar there)

the matter of the intellects,

and also in this there are two levels,

palaces above and palaces below,

the palaces above are the matter of the intellect in the brain,

and the palaces below are the matter of the intellect within the emotions,

as explained in the maamar there.

And this is also what, in the first effect, they said "makes peace in the retinue," etc.

(meaning that the retinue already exists beforehand, and he only makes peace within it),

and in the second effect they said "built palaces," which builds something new,

for the emotions,

since they are the root and source of the creations,

behold they exist in the worlds on their own accord

(and the effect done in them through engaging in Torah study for its own sake is the matter of peace),

but this is not the case with the intellects, which are above the worlds,

behold, the drawing down of the intellects through engaging in Torah study for its own sake is a matter of new building.

And it is known

that the creation of the worlds was for the sake of Yisrael and for the sake of the Torah,

for Yisrael is the matter of Zeir Anpin,

the emotions

(and as is known

that Yisrael is an acronym for "Yesh Shishim Ribo Osios LaTorah" (there are six hundred thousand letters to the Torah),

and it is known

that the number six hundred thousand is from the aspect of the emotions,

a vav being comprised of a yud, and a yud of a yud, etc.)

and Torah is the matter of the intellects,

and from this it is understood that through the two aforementioned effects accomplished through engaging in Torah study for its own sake

[makes peace in the retinue, etc.,

the aspect of emotions

(Yisrael),

and built palaces, etc.,

the aspect of intellects

(Torah)],

afterwards it also comes into the world that was created for the sake of Yisrael and for the sake of the Torah.

And this is the matter of the third effect

"it also protects the entire world,"

and as stated in the maamar: that the intellects and emotions protect the world, these being the actions performed through the attainment of the intellect and the emotions of the heart.

However, this effect that is done in the world,

that the intellects and emotions

(the aspects of Torah and Yisrael)

protect it,

is the perfection of the world as it is from the aspect of creation,

for the beginning of the world's creation was for the sake of Yisrael and for the sake of the Torah, as above,

however, the fourth effect of engaging in Torah study for its own sake,

"it also brings the redemption closer,"

is the matter of a perfection that is above the matter of creation,

and as stated in the maamar: that it changes in its very essence, etc.

And as is known

in the explanation of the Sages' statement

"All 'toldos' (generations/offspring) in Scripture are spelled deficiently, except for two: 'Eileh toldos hashamayim v'ha'aretz' (These are the generations of the heavens and the earth)

and 'V'eileh toldos Peretz' (And these are the generations of Peretz),

for although both of them are spelled fully,

nevertheless there is a great difference between them,

that "These are the generations of the heavens and the earth" is the matter of the aspect of perfection as it is from the aspect of creation,

but this is not the case with "And these are the generations of Peretz,"

the matter of the redemption,

it is an aspect of perfection that is above the matter of creation.

2)

Now, the four actions performed through engaging in Torah study for its own sake, which are enumerated in the Gemara there

(and particularly as emphasized in the maamar at its beginning: "and it enumerates here four matters"),

can be said that these four matters correspond to the four worlds ABY"A,

and correspond to the four divisions of the Sefiros

(as is known,

that the ten Sefiros are generally divided into four — corresponding to the four letters of Havayah and corresponding to the four worlds),

and the matter of one who engages in Torah for its own sake, who brings about these four matters, is a level that is above the four worlds,

therefore he affects them.

And the explanation is,

that it is known that Beriah is the aspect of Chabad,

Yetzirah is the aspect of Chagat,

and Asiyah is the matter of the garments from Malchus and the kings of the lower ones,

and higher than that,

is the aspect of Nehi.

However, Atzilus is the world of unity,

meaning that even from the perspective of the vessels it is the world of unity,

as is known that in Atzilus, He and His life are one, and also He and His limbs are one.

And this is that the four matters mentioned above correspond to the four worlds ABY"A — "makes peace in the retinue" etc., which is the matter of the midos as mentioned above,

the aspect of Chagat,

Yetzirah.

"Builds palaces" etc., which is the matter of the mochin as mentioned above,

Beriah.

"Protects the entire world" etc.,

the actual conduct in the world that comes from the aspect of the mochin and the midos,

the aspect of Nehi and Malchus and the kings of the lower ones,

Asiyah.

"Brings the redemption closer," which is the matter of the perfection that is above the matter of creation as mentioned above,

the aspect of Atzilus, the world of unity.

And this is that in the explanation in the maamar regarding "brings the redemption closer," it is written that it is changed in its very essence for good,

because in Atzilus, evil does not dwell.

However, the matter of one who engages in Torah for its own sake, who brings about these four matters, is above even the world of Atzilus,

as mentioned above.

3)

And one can connect this with what is explained in the maamar beginning "To understand what is said in Etz Chaim of the Alter Rebbe"

(which was said on Yud-Tes Kislev),

where it explains there the matter of the aspect of Akudim in a single vessel,

which is the aspect of Kesser etc.,

the general encompassing level that is above division,

therefore it includes all the Sefiros equally.

For in general, it is the aspect of the Essence of Ein Sof that illuminates in all worlds equally.

And as is explained in the maamar there,

that this is why even infants and women say regarding the Essence of Ein Sof "You are present,"

because from the perspective of the Essence of Ein Sof, all are equal,

and the difference is only in the aspect of revelation,

but from the perspective of the aspect of concealment, all are equal etc.

And this is the matter of one who engages in Torah for its own sake,

that through engaging in Torah for its own sake, he draws down the aspect of the encompassing level mentioned above, which is above worlds,

and therefore he affects all four worlds.

4)

And one may add explanation in the aforementioned maamar,

and as an introduction,

that this maamar is a foundational maamar that explains the entire order of Hishtalshelus,

except that it explains the matter with extreme brevity,

and as our sages said,

"A person should always teach his student in a concise manner."

And this is also the order of the matters in the maamar,

that at the beginning of the maamar it explains the general matter of lights and vessels,

and afterwards it explains in detail,

first as it is from below to above,

and then as it is from above to below.

For,

at the beginning of the maamar it explains the general matter of lights and vessels

[and it is noteworthy,

that in the manuscript

it was first written: "The matter of lights and vessels above,"

and afterwards he crossed out the word "above"],

that the lights, in and of themselves, are in the aspect of concealment,

and the matter of revelation is specifically through the vessels.

And he explains this through a parable from the soul of man,

"From my flesh I perceive" etc.,

that the faculties of the soul, in and of themselves, are in concealment,

and only through their enclothing in the limbs of the body,

then they come into revelation.

Therefore, when a person's soul is reincarnated into the bodies of the mineral, vegetable, and animal, it is in concealment,

because they are not suitable vessels,

and likewise in man himself, when the intellect enclothes in a limb other than the brain,

it is in concealment.

And likewise above,

that the revelation of the ten Sefiros is specifically through the vessels,

but the lights, in and of themselves, are in the aspect of simplicity and concealment.

And after he explains the general matter of lights and vessels,

he continues to explain the matter as it is from below to above,

and as it is from above to below.

First he explains the matter from below to above,

namely,

that the intellect in the soul of man is generated from the aspect of the vessels of Asiyah,

and likewise the lights of Asiyah are drawn from the aspect of the vessels of Yetzirah,

and so it is in the entire order of Hishtalshelus,

that the aspect of the lights in each world are drawn from the aspect of the vessels of the world above it.

And afterwards he explains the matter from above to below,

namely,

that the vessels of Atzilus become Nefesh, Ruach, Neshamah for BY"A.

From the aspect of the ten inner vessels,

the aspect of Chabad,

becomes the aspect of Neshamah for Beriah,

from the aspect of the ten middle vessels,

the aspect of Chagat,

becomes the aspect of Ruach for Yetzirah,

and from the aspect of the ten outer vessels,

the aspect of Nehi,

becomes the aspect of Nefesh in Asiyah.

And he continues in the maamar,

that in each world

(of the three worlds BY"A)

there exist the three aspects of Chabad, Chagat, and Nehi,

only that the world of Beriah is primarily Chabad,

the world of Yetzirah is primarily Chagat,

and the world of Asiyah is primarily Nehi.

5)

Now, what is relevant in the maamar to explain that in each world there are the three categories of Chabad, Chagat, and Nehi

(simply)

is,

because otherwise the matter of the number of thirty vessels is not understood.

For ostensibly,

since in Beriah only the aspect of Chabad of the vessels of Atzilus is drawn down,

in Yetzirah only the aspect of Chagat,

and in Asiyah only the aspect of Nehi,

then there are only three times three,

and what is the matter of thirty vessels?

Therefore he explains,

that in each world there are all three categories, etc.

However, more deeply,

this matter—that in each world there are all the categories—

relates to the entire content of the maamar.

For,

that in the world of Beriah there are also Chagat and Nehi,

and likewise the aspect of Chabad and Nehi in Yetzirah,

Chabad and Chagat in Asiyah,

is analogous to the inter-inclusion of the inanimate, vegetative, animate, and human that is explained in the maamar below,

that the change and distinction between the four types of inanimate, vegetative, animate, and human is only from the aspect of revelation,

but from the aspect of concealment,

they are all equal.

And based on this he explains

the matter of particular Divine Providence in all parts of the inanimate, vegetative, animate, and human of Asiyah

[and likewise in the four worlds Atzilus, Beriah, Yetzirah, Asiyah, which are likened to inanimate, vegetative, animate, and human],

for the Providence from the aspect of the Essence of Ein Sof, which is in the aspect of concealment,

is equal in all of them.

That is, the aspect of the inter-inclusion of the inanimate, vegetative, animate, and human—

that in each of these four types, the other three types are also included in concealment—

this concealment belongs to the aspect of the essential concealment

[of the aspect of Akudim and higher,

which is above the matter of division].

And based on this, what is explained in the maamar is understood

(regarding the matter of the thirty vessels of Atzilus becoming Nefesh, Ruach, Neshama for Beriah, Yetzirah, Asiyah)

that in each of the three worlds of Beriah, Yetzirah, Asiyah there are all three categories of Chabad, Chagat, Nehi,

for the inter-inclusion of the aspects of Chagat and Nehi in Beriah,

and likewise Chabad and Nehi in Yetzirah,

Chabad and Chagat in Asiyah,

is from the aspect of concealment that is in Beriah, Yetzirah, Asiyah,

which relates to the aspect of the essential concealment

(in the analogy of the inter-inclusion of the inanimate, vegetative, animate, and human,

as above).

6)

And based on this, it will also be understood that after he explains the matter of the thirty vessels of Atzilus becoming Nefesh, Ruach, Neshama for Beriah, Yetzirah, Asiyah,

and the matter of the inter-inclusion in Beriah, Yetzirah, Asiyah,

the maamar asks:

"But now it must be understood how it is possible for a limited being to come into existence from the light of Ein Sof, which is unlimited."

For ostensibly, this question also applies regarding Atzilus,

since even Atzilus is a limitation,

and also regarding Beriah, Yetzirah, Asiyah,

the question ostensibly is from the very essence of the matter of limitation in Beriah, Yetzirah, Asiyah,

and not from the matter of inter-inclusion, etc.,

so why does it write "now it must be understood," etc.?

But the matter is,

that the true essence of limitation is specifically from the matter of inter-inclusion.

For in Atzilus,

since the ten Sefiros are divided from one another,

the limitation of Atzilus is an aspect of revelation

(and is not the true essence of limitation),

but when the thirty vessels of Atzilus become Nefesh, Ruach, Neshama for Beriah, Yetzirah, Asiyah,

where in each world all ten Sefiros are drawn in a manner of concealment as above,

this is the true essence of limitation.

Therefore it asks: "Now it must be understood how it is possible for a limited being to come into existence from the light of Ein Sof, which is unlimited."

And to this it answers,

that this is from the aspect of the Essence of Ein Sof, which is found below just as above, equally,

that is, specifically in the limitation of Beriah, Yetzirah, Asiyah,

the aspect of concealment that is below the aspect of revelation,

the essential concealment, which is above the definitions of concealment and revelation, is expressed.

And as is known,

that "there is a created being" is an aspect of true existence.

And this is also what the maamar concludes

regarding the matter of "I dwell in the high and holy place, and with the contrite and lowly of spirit" specifically.

And afterwards it explains that the limitation and concealment below,

which is in the aspect of the absence of division,

is analogous to the aspect of Akudim in a single vessel,

the aspect of the all-encompassing Makif that is above division.

7)

And with this it will also be understood what they said, "All who engage in Torah for its own sake," etc.,

for ostensibly, engaging in Torah for its own sake is a lofty level,

and Torah speaks to the majority,

so how can the matter of engaging in Torah for its own sake apply to those who are on a low level?

But the matter is,

that since engaging in Torah for its own sake is a matter of drawing down the aspect of the essential concealment,

in this all are equal,

even though there are differences in the matter of revelation.

And analogous to what is explained in Torah Ohr,

that there is one for whom it is sufficient to [study] once in the morning and once in the evening,

and there is one who needs to fulfill "and you shall meditate in it day and night" literally,

that the difference is only in the matter of revelation, etc.

And even as the conclusion in Torah Ohr there, in the explanation of the maamar "The King's decree," that ultimately it is also drawn in revelation

(as in the aforementioned blessing)

that "the Holy One, blessed be He, will complete for him," etc.

8)

Now, the maamar beginning with the words "To understand what is said in Etz Chayim" of the Alter Rebbe,

was until now in concealment,

and through various causes and circumstances it emerged from constriction, etc., and is now in print.

And the words of the Tzemach Tzedek are known,

that something in print is for all generations.

And one can connect this with what is said,

"The war of Hashem against Amalek from generation to generation,"

concerning which there are several interpretations and levels:

the generation of Moshe and the generation of Shmuel,

the generation of Moshe and Shmuel and the generation of Moshiach,

for then there will be

(not only "you shall blot out"

but also)

"I will surely blot out," etc.

And this is that through the service of "May your wellsprings spread forth outward"

(in which each one is occupied,

and from now on will be occupied even more)

we will merit the coming of Moshiach our righteousness

speedily in our days, and in the near future.