English translation — מאמר כי ישאלך בנך תשל"ח

With the help of Heaven.

11 Nissan 5738*

"When your son asks you tomorrow, saying: 'What are the testimonies, and the statutes, and the judgments, which the L-rd our G-d commanded you?'"

– This question is the question of the wise son,

as it is stated in the Haggadah:

"The wise son, what does he say? 'What are the testimonies, etc.'"

And the precise point is known in the discourses of our Nesi'im,

that since he is called by the name "wise"

[for the essence of wisdom is the wisdom of the Torah],

he certainly knows the commandments,

so what is his question: "What are the testimonies, and the statutes, and the judgments, etc."?

And one must add,

that from the continuation of the verse:

"And you shall say to your son, etc. 'And the L-rd commanded us to do all these statutes, etc., for our good, etc.'" which explains the virtue of fulfilling the commandments

("for our good, etc."),

it is understood

that the meaning of "What are the testimonies, etc." is: what is the matter of the commandments

(what virtue is in them),

and an explanation is needed:

how is it possible that a wise son would ask such a question?

And even more so, it is not understood,

that in the explanation regarding the matter of the commandments

(in the answer of "And you shall say to your son")

he says two matters.

"And the L-rd brought us out of Egypt, etc., and commanded us, etc., to do all these statutes,"

for since He brought us out of Egypt, we are subjugated to Him to fulfill His commandments.

And another matter in the fulfillment of the commandments:

that they are for our good all the days, etc.

And from the fact that in the answer of "And you shall say to your son" he explains both matters,

it is understood

that both of them are a novelty for the son.

And it is not understood,

that since he does not know the matter of the commandments

(not only does he not know that the commandments are for our good,

but he does not even understand the obligation of fulfilling the commandments in the manner of acceptance of the yoke),

how do they call him by the title

("son")

"wise"?

Also, one must understand

(as is precisely noted in the discourses)

what he says: "which the L-rd our G-d commanded you,"

"you" and not "us."

And although by saying "the L-rd our G-d" there is no room for error that he is, G-d forbid, excluding himself from the collective,

nevertheless, an explanation is needed for why he says "you,"

for he should have said "which the L-rd our G-d commanded us,"

or "which the L-rd our G-d commanded" and nothing more.

And the point of the explanation in the discourses is,

based on what is known,

that the fulfillment of the commandments of the Patriarchs was

(primarily)

spiritual service,

and the physical action they performed was like a vessel for the spiritual service.

And the commandments given at the giving of the Torah,

their essence is the actual deed.

For the doing of the commandment is not a preparation and vessel for its intention,

but on the contrary,

the deed is the main thing.

And as in our case, the commandment of eating matzah,

for if one intends the secret of the mitzvah of matzah but, G-d forbid, the actual physical act is lacking,

he will draw down nothing,

and on the other hand,

when one fulfills the commandment in actual deed,

even without intention,

he will draw down the light.

And the question of the wise son is: how is the revelation of Ein Sof drawn down through deed

(the commandments)?

And this is what he says: "What are the testimonies, etc., which the L-rd our G-d commanded you,"

specifically "you,"

for since your service

(after the giving of the Torah)

is deed

(and not spiritual service like the service of the Patriarchs),

how is the revelation of Ein Sof drawn down through this service?

And the answer

("And you shall say to your son")

"We were slaves to Pharaoh in Egypt, and the L-rd brought us out of Egypt, etc., and the L-rd commanded us to do all these statutes, etc." is,

that the exile of Egypt and the Exodus from Egypt were a preparation for the giving of the Torah,

and at the giving of the Torah, the power was given that through practical commandments

("to do all the statutes, etc.,"

specifically "to do")

they would draw down influences higher than the influences that the Patriarchs drew down through their spiritual service,

and even up to the drawing down of the Awtsmoos.

2)

And it must be understood,

for seemingly,

the above explanation that the wise son's question is specifically about the commandments after the Giving of the Torah,

is only an explanation for that which after he says "which the L-rd our G-d commanded" he adds "you" in order to emphasize that his question is not about the commandments of the Patriarchs,

but rather about the commandments which the L-rd our G-d commanded you after the Giving of the Torah.

But this would seemingly be understood even if he had said in a more inclusive language "which the L-rd our G-d commanded us."

Also, it must be understood [regarding] his saying "what are the testimonies, statutes, and judgments,"

for since his question is about the entirety of the commandments, he should have said "what are the commandments"

(or similar),

and why does he specify testimonies, statutes, and judgments.

And especially since the distinction of the categories of testimonies, statutes, and judgments is in the intention of the commandments

[that the commandments of statutes must be fulfilled because they are a command of the Holy One, blessed be He

(I have decreed a decree),

and the commandments of testimonies and judgments must be fulfilled also because of the reason[18]],

and the question "what are the testimonies, etc." is about the drawing down through the performance of the commandments.

Also, it must be understood that the son's question is about all three categories of commandments

(testimonies, statutes, and judgments)

and in the answer "and He commanded us... to do all the statutes, etc." only statutes are mentioned.

Also, it must be understood,

that the distinction among the three categories of testimonies, statutes, and judgments is[19],

that judgments are the commandments that are obligatory from the aspect of intellect

(like robbery, theft, honoring father and mother),

and testimonies are the commandments that are a sign and remembrance

(like Shabbos, Pesach, Sukkah, and Tefillin),

[for] these commandments,

although the intellect by itself

(were it not for the Torah's command)

would not obligate them

[unlike the commandments of judgments, for even had the Torah not been given, we would learn modesty from a cat and theft from an ant[20]],

nevertheless,

after the Torah commanded them, the intellect agrees to them,

and statutes are the commandments that even after the Torah commanded them have no place in intellect,

and they are only in the manner of "a statute I have enacted, a decree I have decreed[21]."

And based on this, seemingly it should have said judgments, testimonies, and statutes

(in an ascending order)

or statutes, testimonies, and judgments

(in a descending order),

and the order in the verse is testimonies, statutes, and judgments.

3)

And this will be understood by prefacing what was said by my revered father-in-law, the Rebbe, in his discourse beginning with the word "Zeh"[22]

(which he said on the first Passover after his arrival in the United States to dwell)

regarding the precision that in the wise son's question it is written "you,"

for by this that he says "you"

(and not "us")

he seemingly resembles the wicked son.

And he adds in the discourse,

that although the wise son says "our G-d,"

which includes himself within the community of Israel and accepts upon himself the yoke of the kingdom of heaven,

nevertheless, this is regarding the essential[23],

but regarding the particular details of testimonies, statutes, and judgments,

he says "you."

For from the language of the discourse it implies that the precision in this that he says "you" is not only that it requires explanation why he says "you,"

but also in this that he says "you" and not "us,"

that through this there is room for error that this that he says "our G-d" and includes himself in the collective,

is only regarding the essential

(acceptance of the yoke of the kingdom of heaven),

but regarding the particular details of testimonies, statutes, and judgments he excludes himself from the collective.

And the explanation of this can be said,

that in the commandments there are two matters.

That the commandments are a command of G-d,

[for] this matter is equal in all the commandments,

and that the commandments are divided into three categories of testimonies, statutes, and judgments.

And these two matters are also in the fulfillment of the commandments.

For in the intention of the commandments,

there are two matters[24].

A general intention – to fulfill the command of G-d,

[for] this intention is equal in all the commandments.

And a particular intention – fulfilling the commandment because it is a testimony

(a sign and remembrance)

regarding some matter,

or because it is a statute and decree[25],

or because it is obligatory also from the aspect of intellect.

And the wise son's question "what are the testimonies, statutes, and judgments" is,

[that] since all the commandments are a command of G-d,

what relevance does the matter of testimonies, statutes, and judgments have.

Therefore it is precise in the discourse that even after he says "our G-d" there is room for error that regarding the particular details of testimonies, statutes, and judgments he excludes himself, G-d forbid, from the collective.

And in order to negate this error, he should have said "us."

4)

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

that the three matters of eidus, chukim, and mishpatim are in all mitzvos.

For even the mitzvos of chukim and mishpatim are called by the name eidus

[as it is written,

“He established a testimony in Yaakov,” etc.],

And similarly regarding chukim,

that even in mitzvos that have a reason

(eidus and even mishpatim),

the reason is only for the mitzvah as a whole, not for its details,

and the details are in the manner of “a statute I have decreed, a decree I have issued.”

And similarly regarding mishpatim,

that even in the mitzvos of eidus and chukim there is the aspect of mishpatim.

And the concept is,

that in the revelation of G-dliness through the mitzvos there are three general levels.

The light that is enclothed in the worlds,

which in general is the Or HaMimalei (the filling light),

and the light that is above enclothing in the worlds but is related to the worlds,

which in general is the Or HaSovev (the encompassing light),

and the Essence of Ein Sof, which is above any relation to worlds.

For the Or HaMimalei is also grasped by intellect,

and therefore its drawing down is through the aspect of mishpatim,

the comprehension of the intellect.

And the Or HaSovev,

it is not applicable to have positive comprehension of it, only knowledge of negation,

that one knows and understands that in this light it is impossible to have intellectual comprehension,

this is the matter of nullification of comprehension.

And therefore the drawing down of the Or HaSovev is through the fulfillment of chukim,

whose matter is that one nullifies his intellect,

“You have no permission to ponder.”

And regarding the Essence of Ein Sof, which is not in the category of relation to worlds,

it is not applicable to say even that it is negated from intellectual comprehension.

And as explained in Tanya,

that one who says about the Holy One, blessed be He, that He cannot be grasped is like one who says about some lofty and deep wisdom that it cannot be touched with hands,

at which anyone who hears would laugh at him.

For the matter of negation,

that one says about something that it is negated from a second thing,

applies only to things that have a relationship between them,

and intellect and touch are two entirely separate matters that have no relationship between them.

[And perhaps one could add,

that in the analogy of intellect and touch,

since both are created and limited,

there is a relationship between them.

But this is not the case in the analogue.

And therefore, that it is not applicable to say about the Holy One, blessed be He, that He cannot be grasped is even more than it is not applicable to say about an intellectual concept that it cannot be touched with hands].

And therefore,

the drawing down of the Essence of Ein Sof is not even through the matter of chukim,

the nullification of intellect,

because regarding the Essence of Ein Sof it is not applicable to say even the matter of negation of intellect.

And that through the mitzvos there is a drawing down of the Essence of Ein Sof is because the mitzvos are the will and command of the Essence.

And this is the matter of eidus in the mitzvos,

that all the mitzvos

(even the mitzvos of chukim and mishpatim)

are called by the name eidus because they draw down and reveal the essential concealment of the Essence of Ein Sof,

which is above even the Sovev.

For just as the matter of testimony in the simple sense is specifically about something hidden,

for regarding something revealed, testimony does not apply,

since it is revealed,

and even regarding something that is destined to be revealed, testimony is not needed,

so too is it in the spiritual sense,

that the Or HaMimalei is a revealed thing that is grasped by intellect,

and the Or HaSovev, which is above enclothing in the worlds, is a matter destined to be revealed

(a concealment that is related to revelation),

for through the comprehension of the Or HaMimalei that is enclothed in the worlds,

which is only a radiation

(as is proven from this very fact that it is in enclothing),

one comes to the knowledge that there is a light that is wondrously beyond worlds,

which is the source from which the radiation in enclothing is drawn.

And the matter of eidus is regarding the Essence of Ein Sof,

which is above even the Sovev,

which is completely hidden.

And this is why all the mitzvos are called eidus,

because they draw down and reveal the Essence of Ein Sof, which is above even the Sovev.

5)

And the explanation of the superiority of testimony over chukim in more particularity,

even though also in chukim there is felt a revelation that they are His will,

a will that is above reason,

will be understood according to what is said in the maamar36

that chukim is from the term engraving (chakikah).

And from the sequence of topics in the maamar it implies that there are two matters in this.

The matter of engraving above,

as it is stated in the maamar that the superiority of engraved letters over written letters is that engraved letters are not an additional thing upon the essence,

and it explains that this is the aspect of Kesser.

And it can be said,

that this that Kesser

(Sovev)

is analogous to engraved letters which are not an additional thing upon the essence,

is,

that the revelation of the Or HaMemalei, because it is a revelation that is in a limited aspect and not like the essence,

is like an additional thing upon the essence,

and the revelation of the Or HaSovev,

because it is without limit like the essence,

is not an additional thing upon the essence37.

And there is another matter in chukim from the term engraving,

that through the chukim the matter of engraving is effected in the world.

As it is brought in the Midrash38

on the verse39

"If not for My covenant day and night, the chukot of heaven and earth I would not have set,"

the chukim with which I engraved the heavens and the earth.

And it is explained in the maamar that the matter of "I engraved the heavens and the earth" is the bittul that is effected in the world40,

through the drawing down of Sovev,

the engraving above.

And behold, also in engraving,

through engraving a change is effected in the thing that is being engraved,

that it is not as it was initially.

And like the engraving of letters in stone,

that initially the stone was smooth and now it is figured with letters41

[And particularly when the engraving is in a clear and brilliant stone,

that through the engraving a change is effected in the clarity and brilliance of the stone,

that in the place of the engraving it is not as brilliant41].

And there is another matter in this

[in addition to the change

(descent)

that is effected in the stone through the engraving],

that the engraving is connected with the void,

that is lacking in the stone,

meaning that the engraving itself is like the opposite of the stone.

And it can be said that these two matters are also in the analogy of the Or HaSovev.

That the descent in the light to be Sovev almin is analogous to the change and descent that is effected in the stone,

that it is not simple

(and it does not shine and radiate as much)

as it was initially.

And through this there is a giving of place to the world

(which is brought into being from the Or HaSovev),

that the existence of the world

(from the term helem/concealment)

is the opposite of the revelation of light,

in the analogy of the engraving which is lacking from the stone.

And it can be said,

that in this manner is also in chukim,

that this that they are called chukim from the term engraving is due to the two aforementioned matters.

And the explanation is,

that the meaning of chukah is as the saying of our sages, of blessed memory: "A chok I have engraved, a decree I have decreed, and you have no permission to ponder it"21,

that there are two matters in this.

That the will of chukim is

(not as it is in His Essence,

but rather)

in an aspect of descent, so to speak, to negate the intellect

("you have no permission to ponder"),

in the analogy of the change and descent that is effected in the stone through the engraving.

And that the intellect

(which the will negates)

is in a manner that its understanding and comprehension is the opposite of the will42,

therefore it is necessary to negate and say "you have no permission to ponder."

And based on this, the superiority of testimony over chukim will be better understood,

that the matter of chukim is the will of the mitzvot as it is in an aspect of descent to negate the matters

(the intellect)

that are opposites,

and the matter of testimony is the will of the mitzvot as it is in His Essence.

6)

And behold, just as above the distinction between eidut, chukim, and mishpatim is,

that chukim and mishpatim are a light that relates to the worlds

[except that mishpatim are a light that is enclothed in the worlds

(Memaleh)

and chukim are a light that is above enclothing

(Sovev)]

and eidut is in the Atzmus of Ein Sof, which is above any relation to worlds,

so too is it in the service of man,

that chukim and mishpatim are in the intellect of man

(or at least in the level of the soul that relates to intellect),

contemplation.

[Except that in mishpatim the contemplation is on the reasons for the mitzvos,

including also the contemplation that even the mitzvos of chukim have a reason43,

except that the reason for these mitzvos is in His wisdom, blessed be He, and is not drawn into the intellect of created beings.

And the contemplation of chukim is that all the mitzvos

(even the mitzvos of mishpatim)

are His will, blessed be He,

a will that is above reason,

above even the reasons that are in His wisdom, blessed be He].

And the matter of eidut is in the man himself.

As it is written44

"You are My witnesses,"

for the explanation of "you" is you yourselves.

For since the soul of every Jew is literally a part of G-d above45,

and the root of the souls is in the Atzmus

(and above even the root of the Torah and mitzvos),

therefore,

the very existence of Israel testifies about the Atzmus.

However, the revelation of the root of the soul is through the testimony of the mitzvos.

7)

And it can be said,

that the primary aspect of the mitzvos is that they are eidut,

the drawing down of the Atzmus of Ein Sof.

And the matter of the chukim and mishpatim of the mitzvos

(the drawing down of the light of Sovev and the light of Memaleh)

is,

that the intention in the drawing down of the Atzmus through the mitzvos is that the drawing down should be in revelation,

and since the Atzmus is above revelation,

therefore the revelation of the drawing down of the Atzmus

(eidut)

is through the light of Sovev and the light of Memaleh

(chukim and mishpatim),

their revelations46.

And this is that the order of these three matters is eidut, chukim, and mishpatim,

that initially is the matter of eidut — the drawing down of the Atzmus,

and afterwards,

in order that the drawing down should be in revelation,

it is through the revelation of the light of Sovev that is drawn down through the matter of chukim in the mitzvos,

and afterwards,

in order that the revelation should be in internality,

it is through the revelation of the light of Memaleh that is drawn down through the matter of mishpatim in the mitzvos46.

And based on this it can be said,

that this which is implied at the beginning of the maamar, that the question of the wise son "What are the eidut, chukim, and mishpatim..." is because since all the mitzvos are commands of G-d, why are they divided into eidut, chukim, and mishpatim

(as above in section 3),

it is also for the explanation

(that in the continuation of the maamar)

that the question of the wise son is how a revelation of G-dliness is drawn down through the mitzvos after the giving of the Torah, whose primary aspect is physical action.

And the matter is,

that this, that through the performance of the mitzvos a drawing down of G-dliness occurs, is not wondrous,

since the mitzvos are the will of the Holy One, blessed be He.

And the question of the wise son is about this, that through the performance of the mitzvos a revelation of G-dliness is drawn down.

For the matter of revelation seemingly relates to spiritual service and not to physical action.

And therefore he says "What are the eidut, chukim, and mishpatim...",

and not "What are the mitzvos"

(and the like),

because this, that through the mitzvos a drawing down of G-dliness occurs, is from the aspect of the common point in all the mitzvos equally,

that they are the command and will of the Holy One, blessed be He,

and this, that the mitzvos are divided into the categories of eidut, chukim, and mishpatim, is regarding the revelation of the drawing down

[for in eidut the drawing down is in concealment,

and in chukim the drawing down is in revelation in a manner of makif,

and the revelation of mishpatim is a revelation in pnimiyus],

and the question of the wise son "What are the eidut, chukim, and mishpatim which Hashem our G-d commanded you" is,

the mitzvos which Hashem our G-d commanded you after the giving of the Torah, whose primary aspect is physical action,

their matter is the drawing down of G-dliness,

and if so, what are the eidut, chukim, and mishpatim,

for the distinction of eidut, chukim, and mishpatim is in the matter of revelation.

8)

And the answer, "We were slaves to Pharaoh in Egypt, and the L-rd took us out of Egypt," etc., is that through the Giving of the Torah, which was after the introduction of the exile of Egypt and the exodus from Egypt, the power was given that through practical mitzvos they would draw down the most sublime influences.

(As above in section 1),

and also that the influences through the performance of the mitzvos would be in revelation.

And this is, "And the L-rd commanded us to do all these statutes, to fear," etc.

"Fear" (yirah) is the letters of "seeing" (re'iyah).

(As explained in the maamar47),

that the influences through the performance of the mitzvos

("And He commanded us... to do")

will be in revelation, to the level of seeing.

And the main revelation of the influences through the performance of the mitzvos will be in the Future to Come,

for then there will be seeing at the most sublime levels,

and up to "fear"

(the letters of "seeing")

"the L-rd our G-d,"

the seeing of the essence of Ein Sof, blessed be He48.

And this is, "And the L-rd commanded us to do all these statutes," etc.,

specifically "statutes" (chukim),

for when one fulfills the mitzvos

(only)

because of the reason,

the influences through the mitzvos are in concealment49,

and in order for the influences of the mitzvos to be in revelation,

it is through the fulfillment of the mitzvos

(even the mitzvos of testimonies and laws)

being because they are the command of G-d,

like the statutes50.

9)

Now, after all the above, explanation is needed,

for since the Torah of Truth calls him by the name

("son")

wise,

it is logical

that he knows the innovation of the Giving of the Torah,

that through the Giving of the Torah the power was given to draw down through practical mitzvos the most sublime influences and that the influences would be in revelation,

so what is the question, "What are these testimonies," etc.?

And this can be explained based on what is stated elsewhere51,

that the fact that the deeds of the Patriarchs are related in the Torah

(even though the service of the Patriarchs was seemingly only a preparation for the Giving of the Torah),

is

because even now, after the Giving of the Torah, there must be service similar to the service of the Patriarchs.

And the concept is,

that we are commanded, "Each and every day they shall be in your eyes

(as new ones52,

and even more so)

new53,"

this is not only regarding the preciousness and endearment of Torah and mitzvos,

but also regarding the study of Torah and the fulfillment of the mitzvos themselves.

That each day one must be on an even higher level,

as the command54

"We ascend in holiness,"

and up to an incomparable ascent,

and to the point that the Torah and mitzvos that he had previously are

(as if they were of no account, or)

of no account compared to the Torah and mitzvos of this day,

therefore the Torah and mitzvos of this day are

(as new ones, or)

new.

And this is that even now, after the Giving of the Torah, there must be service similar to the service of the Patriarchs before the Giving of the Torah,

for the Giving of the Torah is every day,

"the Giver of the Torah" is in the present tense55,

and each day it is on a higher level,

therefore,

each day there must be service similar to the service of the Patriarchs, which is preparation and introduction for the Giving of the Torah of this day.

And based on this, the question of the wise son, "What are these testimonies... which the L-rd our G-d commanded you," can be explained,

for the Torah and mitzvos of the wise son are truly new each day,

and therefore he is always at his beginning, in the state before the Giving of the Torah.

And it can be said,

that what he says, "which the L-rd commanded you,"

"you" and not "us,"

is

in order to hint that with him it is the state before the Giving of the Torah.

10)

And 4)

And this can be connected with the fact that the question of the wise son is primarily on the night of Passover,

even though the question, "What are these testimonies," etc.

(simply)

is regarding all the mitzvos,

for on Passover is the birth of the Jewish people56.

And this is that the holiday of Passover is particularly connected to the matter of education,

for the education of children begins immediately when one is born.

And this is the connection of the wise son's question with the night of Passover,

for that he asks, "What are these testimonies," etc., is because

(from the aspect that he constantly ascends from one level to another)

he is in a state before the Giving of the Torah,

and that he is not yet connected to any matter,

like an infant at the moment of birth.

10)

A)

And the answer: "We were slaves to Pharaoh in Egypt, and Hashem took us out of Egypt with a strong hand" —

that even one who is at the level of an infant at the moment of birth

(including one who is at this level simply,

and not like the wise son, for whom being at this level is due to his ascents),

and moreover,

even one who is in the state of a slave to Pharaoh in Egypt

(before the birth of the Exodus from Egypt),

Hashem takes him out of Egypt with a strong hand,

for "with a strong

hand" is the intensity of the revelation, to the extent that there was revealed

upon them the King of kings, the Holy One, blessed be He, in His glory and in His very Self, and He redeemed them,

which is a leap

from one extreme to the other,

from the very lowest

(slaves to Pharaoh in Egypt)

to the very highest — the revelation of "in His glory and in His very Self."

And so it will be for us,

"As in the days of your going out from the land of Egypt, I will show him wonders,"

a redemption by way of a leap from one extreme to the other,

that from the double and multiplied darkness of exile,

and especially in the generation of the heels of Moshiach, where the darkness is even greater,

they come immediately to the revelation of "And the glory of Hashem shall be revealed, and all flesh shall see,"

and "Kingship shall be Hashem's,"

with the coming of Moshiach our righteousness,

speedily in our days, literally.