English translation — מאמר ונחה עליו רוח ה' תשי"ד

With the help of Heaven.

Last day of Pesach 5714*.

"And the spirit of Hashem shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and fear of Hashem... and he shall judge the poor with righteousness..."¹

For by means of all these matters resting upon him

(the spirit of Hashem,

the spirit of wisdom and understanding, the spirit of counsel and might, etc.),

through this his judgment will be a judgment of righteousness.²

And it needs to be understood,

for seemingly,

the connection of righteous judgment to wisdom and understanding is specifically in judgment according to intellect,

and since regarding Mashiach it is written³

"and he shall scent the fear of Hashem," that he smells and judges,

what relevance does this judgment

(which is according to scent)

have to the spirit of wisdom and understanding?

And the explanation is,

that "the spirit of Hashem" is a general matter,

the drawing down of Elokus,

and "the spirit of wisdom and understanding, etc." are the particulars drawn from the general principle of "the spirit of Hashem."⁴

And this is the connection of the spirit of wisdom and understanding to "and he shall judge the poor with righteousness, etc.,"

for wisdom and understanding,

when they are drawn from the general principle of "the spirit of Hashem,"

are in a more elevated manner,

and they are relevant

(not only to judgment according to intellect, but)

also to judgment according to scent,

"he smells and judges."

2)

And this will be understood by prefacing what our sages said,⁵

"The light of Ein Sof is above, above, without end, and below, below, without limit."

And the precise point in this is known,⁶

for the matter of "above" and "below"

(even "above" and "below" in spirituality⁷)

is a limitation,

and how can it be said regarding Ein Sof

(may He be blessed)

that He is "above, etc." and "below, etc."?

And seemingly it could be said that the matter of "above" and "below" is in the worlds

(and not in Ein Sof),

and the explanation of "the light of Ein Sof is above, etc. and below, etc." is that He exists

(and spreads)

in all the levels of all the worlds,

"above, above, without end, and below, below, without limit."

But according to this, it should have said "there is no place empty of Him"⁸

(and the like),

and not "above, etc." and "below, etc.,"⁹

which divides into two matters, etc.

And behold, the Admo"r Mahara"sh explains,¹⁰

that in order to understand this matter

(that "the light of Ein Sof is above without end and below without limit")

one must first preface the matter of Atzilus and BiYA.¹¹

For the distinction between Atzilus and BiYA is as stated in the Tikkunim in the discourse of "Patah Eliyahu,"¹²

"You have fashioned several bodies which are called bodies in relation to the garments that cover them,"

that the Sefiros of Atzilus are "bodies,"

and BiYA

(even the Sefiros of BiYA¹³)

are garments for the Sefiros of Atzilus, which are clothed and covered within them.

And the Alter Rebbe explains in the discourse "Patah Eliyahu,"¹⁴

that the distinction between "bodies" and "garments"

(Atzilus and BiYA)

will be understood from the distinction between a body and a garment as it is in a human,

"From my flesh I shall perceive G-d."¹⁵

For the human body,

even though it is only a garment for the soul

(as it is written,¹⁶

"You have clothed me with skin and flesh"),

is unified with the soul,

unlike garments which are separate from the person

(even from the person's body).

And behold, the matter of body and garments also exists in the spiritual powers drawn from the soul.

For intellect and emotions are the "body" of the human soul,

and thought, speech, and action are the garments of the soul.

That is,

the soul itself is above even intellect and emotions,

and intellect and emotions are only garments for the soul,

for through its clothing in them, it performs specific actions

(to think,

to love, etc.),

except that intellect and emotions are unified with the soul,

unlike thought, speech, and action, which are separate garments.

And the explanation of this

(that intellect and emotions are unified with the soul,

and thought, speech, and action are separate),

is that the distinction between a unified garment and a separate garment is,

that a separate garment can be removed,

unlike a unified garment

(like the body)

which cannot be removed.

And this is that thought, speech, and action are separate garments, and intellect and emotions are unified garments,

for speech and action can be removed,

"a time to speak and a time to be silent from speaking,"¹⁷

and also thought, which is constant,

behold, one can exchange one thought for another without any effort.

Unlike intellect and emotions,

since they are unified with the soul,

in order to change them,

effort is required.¹⁸

And furthermore,

there are matters in intellect and emotions that cannot be changed

(even through effort),

for they are according to the nature of his soul.¹⁹

And this is why the Sefiros of Atzilus are called "bodies" and BiYA "garments,"

for the three worlds of BiYA are analogous to thought, speech, and action

[Beriah is thought,

Yetzirah is speech,

and Asiyah is action]

which are separate garments,

unlike the Sefiros of Atzilus,

even though they are incomparable to the light of Ein Sof, blessed be He,

they are unified with the light of Ein Sof that is clothed within them,

"He and His organs are one,"²⁰

and therefore they are called "bodies,"

for they are like the body which, even though it is incomparable to the soul, is nevertheless unified with the soul.

3)

And the explanation of the matter

(that the Sefiros of Atzilus are called bodies and BYA are garments)

in greater depth,

will be understood by prefacing that the difference between a unified garment and a separate garment is not only whether it can be removed or not,

but rather the main point is that they differ in their essence.

For the meaning of a unified garment is that it has no independent existence of its own.

For when it has an independent existence of its own,

then even if due to various reasons it cannot be removed,

the very fact that it has an independent existence of its own makes it separate,

and the meaning of

(a)

unified garment is that its entire existence is to be a garment and vessel for that which is clothed within it21.

And this is the primary difference between a person's body and his garments,

for the garments have their own independent existence,

and therefore they cover and conceal the human body clothed within them,

but not so the body, whose entire existence is to be a garment and vessel for the soul that is clothed within it,

and therefore it does not conceal the life-force of the soul clothed within it,

for in the body it is discernible that it is alive22.

And this is also the reason that the limbs of the body automatically obey the will of the soul,

for when the will of the soul arises that some action of the body's limbs should occur, the will does not need to command the limbs to do so, but rather it is done in them automatically23,

because since the entire existence of the body is to be a vessel for the soul

(as above),

therefore the action of

(the will of)

the soul in the body is in an automatic manner24.

And similarly regarding the difference between intellect and emotions versus thought, speech, and action,

the primary difference between them is,

that thought, speech, and action have their own independent existence

(and the clothing of intellect and emotions within them is an additional matter to their existence),

and therefore they conceal the intellect and emotions that are clothed within them,

but not so intellect and emotions, whose essence is that they are vessels for the soul that is clothed within them,

and it is felt in them in a revealed way that the soul acts through them

(that the soul thinks through the power of intellect,

acts with kindness through the power of kindness, etc.)19.

And based on this, it will be understood in greater depth why the Sefiros of Atzilus are called bodies and BYA are garments,

for BYA

(even the vessels of the Sefiros of BYA)

are a yesh (something with independent existence),

but not so the Sefiros of Atzilus

(even the vessels)

are Elokus (Godliness).

4)

And behold, the aforementioned distinction between Atzilus and BYA,

that Atzilus is Elokus and BYA are separate entities,

is also from the perspective of the root of their coming into being.

For the coming into being of Atzilus is from the aspect of light, and the coming into being of BYA is from the aspect of power.

And the matter is25,

that it is known in the books of the philosophers that the flow of Godliness is called shefa (influx)

(for the term shefa applies both to a physical thing, like an abundance of water26,

and also to a spiritual thing, like the flow of intellect),

but in the books of Kabbalah the term light is used.

For the reason of the philosophers who termed the flow of Godliness as shefa is that the name shefa does not describe the thing being flowed,

and therefore they termed the flow of Godliness as shefa in order not to ascribe a limited depiction to Him, blessed be He.

And among the reasons that the Kabbalists called the flow of Godliness by the name light,

even though light is a description,

is because light is always attached to its source27

and when separated, it is nullified

(not so shefa, which has existence even after it is separated from its source,

like an abundance of water, where the water that flowed has existence even after they are separated from the spring,

and likewise regarding the flow of intellect,

for the intellect that flows to the student has existence even after it is separated from the teacher),

and therefore they called the flow of Godliness by the name light to indicate that the flow is always attached to Him, blessed be He.

But according to this, it needs to be understood what is written28

"You have made the heavens and the earth with Your great power,"

for power can also endure

(a little)

time even when separated from its source,

like the power of throwing,

where the power drawn into the stone and carrying it is separate from the power of the hand,

and since the Divine life-force that brings creatures into existence and sustains them is always attached to its source,

what does it mean when it says "with Your great power"?

And the explanation is,

that in order for the creations

(the heavens and the earth)

to be in the aspect of a yesh and a separate entity,

there had to be a tzimtzum (contraction) in the Divine light that brings them into existence,

so that it would be in the manner of power,

which is separate from its source.

For although in truth even the power that brings creatures into existence is always attached to its source

[for even the creations do not have an independent existence and are constantly renewed from the Divine power that brings them into existence29,

and certainly the Divine power that brings them into existence is always attached to its source30],

nevertheless,

relative to the creations, it appears to be separate from its source31,

and through this they become a yesh and a separate entity.

And it follows that the distinction between Atzilus and BYA

(that BYA are a yesh and a separate entity, and Atzilus is the world of unity)

is from the perspective of the root of their coming into being,

according to which the coming into being of BYA is from the aspect of power,

and the coming into being of Atzilus is from the aspect of light.

5)

And behold, it is known32

that in Atzilus there is the bittul of yichuda ila'ah (supernal unity),

a bittul of being considered as nothing33.

And this means that the bittul of the emanated beings to the Emanator is not only that they have no independent existence of their own

(like the creations of BYA, which are a yesh and a separate entity),

but furthermore,

they occupy no place relative to the Emanator,

they are considered as nothing.

And this will be understood by prefacing the known34

distinction between light and shefa,

that shefa is the essence of a thing,

and therefore the flow of shefa causes a change in the one who influences,

but not so light, which is merely a radiance that is incomparable to the luminary,

and therefore light does not cause a change in the luminary.

And among the reasons that the Kabbalists called the flow of Godliness by the name light is to emphasize that the fact that He, blessed be He, brings into existence and sustains all the worlds does not cause a change in Him, blessed be He,

for the life-force of all the worlds is merely a radiance that is utterly incomparable to Him.

And this matter

(that the light is incomparable relative to the luminary)

is also felt in the light.

For since the light is attached to its source and its source is felt in it,

then the fact that it is incomparable and occupies no place relative to the source,

this is also felt in the light35.

And based on this, it will be understood that the bittul of the emanated beings to the Emanator is

(not only that they have no independent existence of their own, but also)

that they occupy no place at all,

for since the coming into being of Atzilus is from the aspect of light

(as above in section 4)

that due to its attachment to the luminary, it is felt in it

(as above)

that it occupies no place,

therefore also in the emanated beings shines the revelation of the supernal knowledge that the Essence of Ein Sof is the true reality and everything is nothing relative to Him36.

6)

And this is the light of Ein Sof, ascending to the highest height without end and descending to the lowest depth without limit,

"above" and "below" refer to Atzilus and BYA,

and the root of their coming into being is from the two aspects of light and power within Ein Sof,

which themselves are also analogous to "above" and "below."

For the aspect of power within Ein Sof is the matter of descent downward,

that it is within the power of Ein Sof to spread forth and descend downward to become in the category of a separate power to bring into being a yesh and a separate entity,

and the aspect of the light within Him

(the awareness that all matters are as naught)

is the matter of ascent upward.

And this is the light of Ein Sof, ascending to the highest height without end and descending to the lowest depth without limit,

that the elevation and perfection of the light of Ein Sof is in these two aspects.

First,

that it is drawn downward to bring into being and vitalize the creations of BYA,

and in this very thing—descending to the lowest depth without limit,

that it is drawn not only into Beriah and Yetzirah but also into Asiyah,

and within Asiyah itself—into this physical world, below which there is no lower.

And second,

that even the highest worlds,

Atzilus and above Atzilus,

ascending to the highest height without end,

are incomparable and as naught relative to Him, blessed is He.

7)

And one may add,

that what was stated above, that "above" and "below" are Atzilus and BYA, is in general terms,

but in particular,

the matter of "above" and "below" exists both in Atzilus and in BYA.

For even in Atzilus and above Atzilus there is the aspect of "below,"

and likewise conversely,

that even in BYA there is the aspect of "above."

And the explanation is,

that the true essence of the matter of incomparability

(that all worlds are incomparable relative to Him, blessed is He)

is that Atzilus

(and even above Atzilus)

and Asiyah are truly equal.

And this matter applies specifically relative to the light of Ein Sof before the tzimtzum.

For in the levels after the tzimtzum,

since all the levels are in a manner of a chain of descent of cause and effect,

it is necessarily that the cause is above the effect.

And also relative to the light of the line,

the worlds have some relative value.

For since the coming into being of the worlds from the line is through the revelation of the line

(for every action is through the revelation of the actor),

necessarily they have some relative value relative to the line.

However, relative to the light of Ein Sof before the tzimtzum,

since from the perspective of the revelation of the light of Ein Sof it would be impossible for the worlds to come into being,

therefore it was necessary for there to be a withdrawal of the light, through which specifically a void and empty space was made for the existence of the worlds,

and therefore,

relative to the light of Ein Sof before the tzimtzum,

the worlds are utterly incomparable,

in a manner that Atzilus and Asiyah are truly equal.

And since the surrounding light that shines in the worlds in the manner of a makif, at least, is the revelation of the light of Ein Sof before the tzimtzum,

therefore,

through the surrounding light,

it is felt within them

(in the manner of a makif, at least)

that they are incomparable.

And this is that even in Atzilus and above Atzilus there is "above" and "below,"

for that they are in an order and gradation of cause and effect

(meaning they have relative value,

as above),

this is the "below" within them,

and that it is felt within them

(through the surrounding light)

that they are incomparable and as naught,

this is the "above" within them.

And likewise conversely,

that even in BYA there is the aspect of "above."

For the surrounding light,

encompasses and surrounds all the worlds,

even the worlds of BYA,

and therefore

(from the perspective of the surrounding light that exists within them in concealment and as a makif),

even in the creations there is ratzo and self-nullification,

which is the "above" within them.

And based on this, the doubled language of "above, above... and below, below..." will be understood,

for the "above" and "below" within the worlds are twofold.

First—that Atzilus is "above" and BYA is "below,"

and second—the self-nullification and ratzo

("above")

that exists even in BYA,

and the existence

("below")

that exists even in Atzilus and above Atzilus.

8)

And it is known

that the light of the line has a root also in the light before the tzimtzum.

For in the light before the tzimtzum there are

(in general)

two levels.

As it is before it arose in His will to emanate and create,

at which time it was above any connection to worlds,

and as it is after it arose in His will to emanate and create,

through which it became in the category of connection to worlds.

And these two levels are the root of the surrounding light and the filling light after the tzimtzum.

For the surrounding light, its root is in the light before the arising of the will,

and the filling light

(the light of the line)

its root is in the light of the arising of the will.

And this is the light of Ein Sof, ascending to the highest height without end and descending to the lowest depth without limit,

for these two aspects

(of "above, above..." and "below, below...")

are within the light of Ein Sof itself.

9)

Now, it is known

that the light

(before it was revealed)

was included in the very essence of the luminary.

However, while it is included in the luminary,

it is not in the category of light at all, but only that it has the potential to illuminate.

Based on this, it must be said

that the two levels mentioned above in the light that is in a state of revelation

(before the tzimtzum),

have their root also in the included light.

And the point of explanation in this is,

that this—that the Essence has the potential to illuminate—

is not a particular matter, heaven forbid,

(a source for light),

but rather,

this is that He, blessed be He, is all-powerful,

from which it is understood

that in the potential to illuminate

(as it is in the Essence)

there is also the potential not to illuminate.

And both of them

(this—that He has the potential to illuminate, and this—that He has the potential not to illuminate)

are one matter.

And since the light included in His Essence is this—that the Essence has the potential to illuminate

(as above),

and in this potential there is also the potential not to illuminate,

therefore,

also as the light is drawn forth in revelation,

it contains the two matters of concealment and revelation,

above relevance to worlds and relevance to worlds,

which are the root of Sovev and Memaleh after the tzimtzum,

from which are made the "upper" and "lower" of the worlds.

10)

And 4)

And this is "And the spirit of Havayah shall rest upon him," etc.

For it is known that the innovation of Moshiach is that through him the two matters of "upper" and "lower" will be unified.

And the beginning of the connection of "upper" and "lower" was at the time of the Splitting of the Red Sea,

except that then it was only temporary,

and this was a preparation for the Giving of the Torah,

"the upper ones descended below and the lower ones ascended above."

But the true connection of "upper" and "lower" will be in the days of Moshiach.

And as it is brought in the Midrash on Tehillim on the verse,

"Who will give from Zion," etc.,

"You find that two times it is written in the book of Tehillim 'Who will give from Zion,'

one in the first book,

and one in the second book.

The master said one and the student said one.

The master said, 'Who will give that their heart be this for them,'

and the student said, 'And who will give that all the people of Hashem were prophets.'

Neither the words of the master nor the words of the student are fulfilled in this world,

but in the World to Come both are fulfilled.

The words of the master, from where? It is said,

'And I will give you a new heart.'

The words of the student, from where? It is said,

'And it shall be after this, I will pour out My spirit upon all flesh.'

For this—that the heart of physical man will be to fear Me all the days—

is that the "lower" will connect with the "upper,"

and this—that 'I will pour out My spirit upon all flesh'—is that the "upper" will connect with the "lower."

And this—that in the Future the connection of "upper" and "lower" will be

[in both manners,

that the "lower" will ascend to the "upper" and that the "upper" will be drawn down to the "lower"]—

is because then both of them will be

(the "upper" and the "lower")

as they are from the aspect of the potential of the Essence,

which has the potential to illuminate and the potential not to illuminate.

And since the potential to illuminate and the potential not to illuminate are one matter

(as above, section 9),

therefore,

also the "upper" and "lower"

(when their first root is revealed in them,

as they are in the potential),

will connect and unify as one.

And this is "And the spirit of Havayah shall rest upon him,"

"Spirit" is the light of Ein Sof as it is included in the essence of the Luminary,

which is the potential of the Essence.

And through the revelation of the "spirit of Havayah" that will be in Moshiach,

there will be unification also in the particular matters.

And this is what the verse continues: "a spirit of wisdom and understanding, a spirit of counsel and might, a spirit of knowledge and fear of Havayah,"

for wisdom and understanding are two opposite matters,

and nevertheless they will be unified as one

[therefore they are included in one spirit,

"a spirit of wisdom and understanding"],

because in the wisdom and understanding of Moshiach it will be recognizably revealed that they are drawn from their root, the "spirit of Havayah"

(a spirit of wisdom and understanding),

and therefore they will be unified as one.

[And similarly regarding counsel and might,

knowledge and fear,

that despite being opposites,

they will be unified as one.]

And this is also the connection of "a spirit of wisdom and understanding" with "and he shall judge the poor with righteousness,"

even though the judgment of Moshiach will be by means of smell,

for "smell" is a makif,

because in Moshiach,

the makif

(smell)

and the pnimi

(wisdom and understanding)

will be unified as one.

And this is also what the verse continues,

"And the wolf shall dwell with the lamb," etc.,

that the connection of "upper" and "lower" will be not only in Moshiach himself,

but that through Moshiach there will be

(a parallel of)

this matter also in the entire world,

until "and the wolf shall dwell with the lamb," etc.,

and even in the category of the inanimate,

and as the verse continues,

"For the earth shall be filled with knowledge of Havayah,"

that even the physical earth

(inanimate)

will be filled with knowledge of Havayah,

with the coming of Moshiach Tzidkeinu, speedily and truly.