English translation — מאמר איכה ישבה בדד תשל"א

With the help of Heaven,

Shabbat Parshat Devarim

(Tisha B'Av,

postponed)

5731

"How she sits alone, the city that was full of people..." And it is explained

by the Rebbe, the Tzemach Tzedek

(whose name is Tzemach)

that "she sits alone" is as it is written,

"God alone will lead him,"

"Surely, alone, the eye of Yaakov."

And this is accomplished through "full of people," etc., as will be explained later.

And it must be understood: "Eichah" is an expression of wonder and astonishment,

and according to the interpretation that "she sits alone" means that Israel will ascend to the level of "God alone will lead him,"

the level of "alone"

(outside the camp – as a superiority)

above the chain of descent,

what is the wonder and astonishment in this?

Also, it is necessary to understand the connection of this interpretation with the simple interpretation,

for the simple interpretation of "Eichah she sits alone" is the greatness of the descent, etc.,

therefore they read Eichah on Tisha B'Av, when the destruction occurred,

and what is the connection of the simple interpretation with the Tzemach Tzedek's interpretation that "she sits alone" is a superiority.

And this will be understood by first prefacing the greatness of the elevation

(according to the Tzemach Tzedek's interpretation of the verse)

in "she sits alone,"

which is the matter of "surely, alone, the eye of Yaakov."

For the precision of "surely, alone, the eye of Yaakov"

(specifically Yaakov)

is as our sages said,

"Not like Avraham, about whom it is written 'mountain,' etc., and not like Yitzchak, about whom it is written 'field,' etc., but like Yaakov, who called it 'house.'"

And this means that the elevation of "surely, alone, the eye of Yaakov" that will be in the future,

and particularly in the Third Holy Temple,

is the matter of "like Yaakov, who called it 'house,'"

that the inheritance of Yaakov is an inheritance without borders,

the level of Ratzon d'Ratzin (Will of Wills),

as our sages said,

"Whoever delights in the Sabbath is given an inheritance without borders... the inheritance of Yaakov..."

And this elevation that will be in the future comes through the precedence of the "she sits alone" of the exile, etc.

And this is the matter of what our sages likened

the matter of exile to the judgment of Adam HaRishon with expulsion

[For just as Adam HaRishon is the handiwork of the Holy One, blessed be He,

so too are Israel

(who were judged with expulsion)

"the plant of His planting, the work of His hands" of the Holy One, blessed be He,

literally a part of God from above],

And just as Adam HaRishon was judged with expulsion for the sake of the elevation that would come afterward,

until the elevation of the Giving of the Torah, which is even higher than the elevation of "and He placed him in the Garden of Eden to work it and to guard it" of Adam HaRishon

(as will be explained later),

And this is like at the Giving of the Torah, there were seven generations that removed the Shechinah from below to above, and then seven generations that drew down the Shechinah from above to below until the Giving of the Torah,

Similarly, also after the Giving of the Torah, they needed to come to the Land of Israel

and build the Holy Temple,

"the place that God will choose,"

which is higher even than the Tabernacle, about which it is written, "and I will walk in a tent,"

there were then several vicissitudes, etc., until the Holy Temple was built,

and afterward there was the destruction of the First Temple, and they came to the elevation of the Second Temple,

which is higher than the First Temple, as it is written,

"The glory of this latter house will be greater than that of the former," which refers to the Second Temple, which was greater than the First Temple in building and in years,

And similarly, regarding the destruction of the Second Temple,

they will afterward reach the elevation of the Third Temple, which will be built very soon by our righteous Mashiach,

which is higher than the First Temple and also than the Second Temple,

and as our sages said

(cited above)

"Not like Avraham, about whom it is written 'mountain,' and not like Yitzchak, about whom it is written 'field,' but like Yaakov, who called it 'house.'"

And this is also the continuation in the verse, "she has become like a widow," but not a widow, God forbid,

for since the intention of the descent is for the sake of the ascent that will come afterward,

it is not a true descent,

and therefore "she has become like a widow" with the letter "kaf" of comparison.

2)

And the concept is,

as explained by the Rebbe

(the Rebbe Rashab)

that the ultimate intention of creation is that the Holy One, blessed be He, desired to have a dwelling place for Himself in the lower worlds,

that this intention is fulfilled through the service of the souls of Israel,

as per the statement, "In whom did He consult?"

(regarding all of creation)

"In the souls of the righteous."

And behold, at the beginning of creation, "the world was created in its fullness,"

"the main dwelling of the Shechinah was in the lower worlds,"

meaning that the "main dwelling of the Shechinah" is the level of the Surrounding Light.

For "Shechinah" is the level of the Filling Light,

"Shechinah" from the term "dwelling" and "being clothed,"

but the "main dwelling of the Shechinah" is the level of the Surrounding Light, and even to the Surrounding Light that is above worlds,

as explained at length in the continuation of the Maamarei HaHilula.

And although the drawing down of the Surrounding Light is accomplished specifically through the service of Adam HaRishon and the souls of Israel, as above,

nevertheless, immediately at the beginning of creation, "the world was created in its fullness,"

meaning

(not that there was an actual drawing down of the "main dwelling of the Shechinah,"

for this is accomplished specifically through service,

but rather)

that it was created in a way that it would be prepared and fit for the revelation of the light of the "main dwelling of the Shechinah,"

and the actual drawing down is specifically through service.

And this is the matter of "and He placed him in the Garden of Eden to work it and to guard it,"

that through the service of Adam HaRishon, an addition of light was made in the Garden of Eden.

For the Garden of Eden in itself is the level of the Filling Light

(and that "the world was created in its fullness" means only that there was a place prepared for the revelation of the Surrounding Light,

as above),

but within the level of the Filling Light itself, there is an advantage in the Garden of Eden over the entirety of the world in two matters:

first, that the light that is clothed in the worlds is from the level of the seven lower Sefiros, while in the Garden of Eden, the three upper Sefiros shine; and second, that in the worlds there is only knowledge of existence, while in the Garden of Eden there is revelation of essence.

But all this is only the level of the Pervading Light.

"And He placed him in the Garden of Eden to work it and to guard it,"

that through this he would draw down the level of the Surrounding Light,

the level of the "main dwelling of the Shechinah."

However,

even the level of "to work it" that was in the Garden of Eden is not comparable to the service after the Giving of the Torah,

and as our sages said

regarding the mitzvos of the Patriarchs,

that they were only "like a fragrance."

And even though they said this regarding the Patriarchs,

since until the Giving of the Torah there was the decree that "the upper ones shall not descend below and the lower ones shall not ascend above," etc.,

this was also the case regarding Adam HaRishon.

And even though he was commanded

(and therefore he had the advantage of "one who is commanded and does")

— at any rate, regarding the six commandments — the commandment as it is below before the Giving of the Torah is not like the commandment after the Giving of the Torah, since the upper ones had not yet descended below.

And also according to what is explained in the maamar there, that the service of Adam HaRishon was more elevated than the service of the Patriarchs,

for Adam HaRishon was the handiwork of the Holy One, blessed be He, and was in the Garden of Eden,

etc., nevertheless,

(as explained in the maamar there)

it is not comparable to the level of "Your name is like poured oil,"

the essential drawing down of the Giving of the Torah.

However,

even the service after the Giving of the Torah is not comparable to the revelation that was in the Holy Temple

(and particularly through the "to work it and to guard it" in the Holy Temple),

"the place that God will choose,"

for then specifically a dwelling place was made for Him, blessed be He,

a permanent dwelling.

And within the Holy Temple itself, the matter of a dwelling place for Him, blessed be He, was greater in the Second Temple,

for even though in the Second Temple five things were lacking,

nevertheless, "the glory of this latter house will be greater than that of the former" in building

(place)

and in years

(time)

— the definition of lower things — from the perspective of the world itself.

However, the main dwelling place will be specifically in the future,

through the Torah and mitzvos that will be observed then,

for then the observance of the mitzvos will be in ultimate perfection,

as per the statement,

"And there we will perform before You as the commandments of Your will,"

specifically there,

and as explained at length by the Rebbe Maharash.

3)

And behold, the greatness of the elevation that will be in the future will be understood from the magnitude of the wonder of the divine service in this exile that precedes it — the preparation and introduction to it.

For it is known,

the statement of the Alter Rebbe in the name of the Baal Shem Tov on the verse,

"Indeed, in the Sanctuary I saw You" — would that I had seen You during the time of the Holy Temple.

And it is known

in the explanation of "And the man Moshe was exceedingly humble, more than any person on the face of the earth,"

that it was especially when Moshe saw the generation of the heels of Moshiach,

that there would then be many concealments and veils, etc., and despite all this they would study Torah and fulfill mitzvos, in a manner of increasing and adding light,

behold, this divine service brought about humility and self-nullification in Moshe.

And Moshe is truth,

and our sages said,

"He saw the attribute of truth,"

behold it is understood from this,

that it is indeed true,

that there is a superiority in the divine service of this exile

over the divine service of Moshe.

And from this is understood the greatness of the elevation that will be in the future,

since the revelation will be after and through such an elevated divine service.

And with this will also be understood the reason for the length of this exile,

for since this exile is an introduction to a most elevated revelation,

higher than the placement in the Garden of Eden of Adam HaRishon,

higher than the Giving of the Torah,

higher than the First Temple and the Second Temple,

therefore the exile is of such great length,

so that through the divine service of the Jewish people during the time of exile they will very soon reach the Third Temple,

which is a most elevated revelation,

"Surely, alone, the eye of Yaakov,"

"an inheritance without borders."

4)

And behold, in order that the aspect of "Badad" be drawn downward, and in a manner of "Yashvah" — settlement,

the drawing down must be through the levels of the order of the chain of descent.

And this is what is written, "Eichah yashvah badad,"

that the drawing down of the aspect of "Badad" below,

and in a manner of "Yashvah"

(in settlement),

is through "Eichah."

For behold, the letter Alef alludes to several levels, one after the other.

And like the Alef of "Echad" — the Alef that is above the Chet and Dalet,

[representing] the seven heavens and the earth and the four directions of the world — the Alef — the Master of the world,

but the Alef of "Eichah,"

the Alef is above the Yud — above the matter of the ten Sefiros,

(and it can be said that it is also above the hidden ten Sefiros),

and the Alef

is drawn into the Yud

(that is in "Eichah")

which alludes to the ten Sefiros of Atzilus,

and afterwards — the "Chaf-Hei"

(of "Eichah")

which refers to the aspect of Malchus, and specifically — Malchus as it is already related to or also — as it descends and becomes enclothed in Biyah.

And it is known

the difference between "Zeh" and "Choh,"

that "Zeh" is the matter of pointing with a finger and saying "this,"

and similarly is the term "Zos"

(which is also in the manner of the aspect of "Zeh,"

except that "Zos" is the feminine aspect),

which is the aspect of Malchus as it is in Atzilus,

and the aspect of "Choh" is the aspect of Malchus, and specifically — as it is enclothed in Biyah,

the aspect of "in our likeness."

And this is the matter of "Eichah yashvah badad,"

that "Badad" is the aspect of Yechidah, which is higher even than the aspect of Echad,

for the Alef here

(of "Eichah")

is — "One and there is no second, and He has no son or brother,"

the aspect of Atik, in which there is no division at all,

and as is known in Kabbalah

that the union

(of male waters and female waters)

that is in Atik is from within itself and within itself,

behold, in the future, the aspect of "Badad" will also be drawn down in revelation below and in settlement.

5)

And behold, it is known the teaching of the Maggid of Mezeritch

that "Badad" has two Dalets.

A Dalet of the influencer and a Dalet of the recipient.

And at first glance,

behold, a Dalet is the matter of poverty,

"I am impoverished,"

and how can there be a Dalet of the influencer?

And it is explained there that it is like the saying of our sages,

"More than the calf wants to suck, the cow wants to nurse,"

meaning that there is a longing and desire in the influencer to influence the recipient,

and this is the Dalet of the influencer.

And perhaps this can be connected with what we learned regarding "You yearn for the work of Your hands."

And behold, just as the desire

(the Dalet)

of the influencer is that the lack of the recipient be filled,

so too the desire

(the Dalet)

of the recipient must be that the lack be filled,

so to speak,

of the influencer,

and as is known in the explanation of the Maggid of Mezeritch on the Mishnah, "One should not stand to pray except from a heavy-headed state,"

that prayer must be for the heaviness of head above,

that the Shechinah says,

"Woe is to Me from My head, woe is to Me from My arm."

And similarly is implied from the explanation of the Baal Shem Tov

on the verse,

"This I will recall to my heart, therefore I will hope,"

"This" — the Shechinah.

6)

And this is “Eichah yashvah badad, the city great with people,”

“Eichah” is a question — that Israel, who were on the level of “am” (people),

“glowing coals that have become dim,” etc.

“and great with people”

(according to its simple meaning)

[means] the multiplicity of divisions, etc., and “great with opinions”

[means] the multiplicity of opinions,

“Da’as” and “De’os.”

For it is written,

“For G-d of opinions is Havayah”

(“opinions” is in the plural),

and it is known from the teaching of the Alter Rebbe

that they must be united together, and above that — that above and below are equal,

“G-d of opinions is Havayah” — which includes both opinions together,

behold she is “great with opinions,”

“Da’as” and “De’os” and in several modes.

“She became like a widow” — whose husband went to a country overseas,

the matter of “her husband” — is in concealment,

“great among the nations” — this is the matter of the investment in the matters of the seventy nations, etc.,

“princess among the provinces” — also the power of exaltation and strength is in the provinces,

“she became tributary.”

But all this is for the sake of elevation: “princess” [Sarasi] are the letters of “Tishrei,”

for then is the building of Malchus to be “princess among the provinces,”

“she became tributary” is the self-nullification of Kabbalas Ol,

for specifically during the time of concealment and hiding,

when she is “great with people,” etc., “princess among the provinces,”

behold, specifically then is the self-nullification of Kabbalas Ol,

“she became tributary,”

which is not an existence for itself, but is only “tributary.”

And it is known that the service in this exile, and particularly in the heels of Moshiach, is not in the aspect of the intellects nor in the aspect of the emotions, but rather the service of Kabbalas Ol

(and as mentioned above in the explanation of “the man Moshe was very humble”).

And specifically through this, “yashvah badad” is brought about,

the revelation of the aspect of “badad” which is above Seder Hishtalshelus,

“Yachid” (Singular),

which is above even the concealed Sefiros — in a manner of “yashvah” (settling).

And as explained by the Mitteler Rebbe

in the explanation of “You are One and not in number,”

that it is above even the concealed Sefiros.

And with this will be understood the mediation between the two explanations of “Eichah yashvah badad,”

the simple explanation and the explanation of the Tzemach Tzedek that it refers to the elevation and revelation of the aspect of “badad,”

for the revelation of the aspect of “badad” which is above Seder Hishtalshelus is specifically through the service of Kabbalas Ol during the time of exile,

as mentioned above.

And this is “Eichah yashvah badad,” etc., “Eichah” is an expression of wonder and astonishment,

that it will come from “great with people,”

“dim” and “great” in this, etc., to “badad” which is above Seder Hishtalshelus and in a manner of “yashvah” — this is a matter of wonder.

(And it can also be said that the revelation and settlement of the aspect of “badad” which is above Seder Hishtalshelus,

is not according to the order of Hishtalshelus,

above time and space.

And therefore also the service through which the revelation of the aspect of “badad” is drawn down,

is the matter of the service of Teshuvah,

for the matter of Teshuvah is the service that is above Seder Hishtalshelus in the soul of man).

7)

And now, the connection of the aspect of “badad,”

the aspect of “Yachid,”

specifically to Yaakov

(as it is written, “He shall dwell alone, the eye of Yaakov”)

is,

for behold, it was explained above that “badad” is the aspect of Atik,

which is above the two lines, right and left,

and as the statement,

“And there is no left in this Atika,”

and therefore the revelation of this aspect is specifically through the service of the third line.

And as it is written, “Zion shall be redeemed with justice,” and the Tzemach Tzeddek explains

that “justice” is specifically with three,

etc., that is, Chesed, Gevurah, Tiferes.

And this means that the making of a dwelling place for Him, blessed be He, in a complete manner, is specifically through service in all three lines,

and as explained by my father-in-law, the Rebbe, in the Mishnah, “On three things the world stands,”

that through the service in the three lines,

Torah, service, and acts of kindness,

the world stands,

for the purpose of the creation of the world is completed.

And this is also the matter of the Third Beis HaMikdash,

the third line,

the aspect of “an inheritance without boundaries” of Yaakov,

in which will be

(also)

the inclusion of the First Beis HaMikdash and the Second Beis HaMikdash.

And this will be above even how it was in Gan Eden of old,

that is, even above how it was in Gan Eden before the sin,

and as is known regarding the matter of Adam and Moshiach,

that “Adam” is an acronym for Adam, Dovid, Moshiach,

and the combination is in the order Alef-Dalet-Mem — which indicates order, etc., unlike Moshiach, about whom it is written,

“Behold, My servant shall prosper, he shall be exalted and lifted up and very high,”

“very high” [Me’od] are the letters of Adam,

but in a combination that indicates without limit,

the opposite of the matter of the form of Adam.

8)

And now, as stated above, the revelation of the future is drawn down specifically through the service of the present.

From this it is understood that there is a superiority in the service of the present over even the revelation of the future,

and as the Rebbe Maharash explains in the explanation of the Mishnah,

“One hour of repentance and good deeds in this world is more beautiful than all the life of the World to Come,”

for since the service in repentance and good deeds in this world is the cause of the life of the World to Come

(including also the revelations of the future)

behold, necessarily there is a superiority in the service of this world over the revelations of the future,

for the thing that causes is stronger than the thing that is brought about by it.

And also regarding the matter of pleasure,

that the aspect of “an inheritance without boundaries” of Yaakov is in the time of “Raa’va d’Raa’vin”

(the matter of pleasure),

there is a superiority specifically in the service of the present,

and as is explained there before this,

that the pleasure of the future is

(generally)

the pleasure of the created being, and the pleasure of repentance and good deeds in this world is

(generally)

the pleasure of the Creator,

“Pleasure before Me”

that I spoke and My will was done.

And this is that through our deeds and our service of now we draw down that soon, literally, will be built and revealed

the Third Temple,

the aspect of "betach badad ein Yaakov,"

that in it will also be the inclusion of the First Temple and the Second Temple, and then "Hashem badad yancheinu"

(to each and every one of the children of Israel)

even though

(and through)

that He finds him in a desert land and in a desolate waste, etc.

(service in this physical world)

and He will come from the desert, "badad yancheinu," in the manner that is written before it, "as an eagle stirs up its nest,"

with mercy and compassion—that soon, literally, the redemption will come with kindness and mercy,

and then there will be the perfection of the intention that the Holy One, blessed be He, desired to have for Himself a dwelling in the lower worlds.