English translation — מאמר ויאמר לו יהונתן תשכ"ח

With the help of Heaven.

Shabbos Parshas Shemini,

Erev Rosh Chodesh and the eve of Rosh Chodesh Iyar, 5728.

"And Yonason said to him: Tomorrow is the new moon, and you will be missed, for your seat will be vacant."

And the Rebbe Maharash

[whose birthday is the 2nd of Iyar]

brings in his maamar on this verse

what Rashi explains on the verse, that "you will be missed" (v’nifkadeta) is an expression of remembrance, and "will be vacant" (yifaked) is an expression of lack,

and the explanation of "you will be missed, for your seat will be vacant" is,

that through the vacating of Dovid's seat,

through this Shaul will remember him.

And he continues in the maamar,

that the reason it says "you will be missed" (v’nifkadeta)

(and not "you will be remembered" or the like),

is that "you will be missed" (v’nifkadeta) is

(also)

an expression of unification,

[as the language of our Sages,

"A man is obligated to be intimate with (lifkod) his wife," etc.],

for Shaul is Binah

(as it is written,

"Shaul of Rechovos HaNahar"),

the root of the emotions of Zeir Anpin

[as it is written,

"Who created these?" (Mi bara eileh),

"Mi" (Who),

Binah,

is the root of "Eileh" (these),

the emotions],

and Dovid is Malchus,

therefore it says "you will be missed" (v’nifkadeta),

that Shaul will be intimate with (yifkod) Dovid,

meaning there will be a unification of Zeir Anpin

[whose root is from Binah,

Shaul]

and Malchus

[Dovid].

And this is the connection of "you will be missed, for your seat will be vacant" with "tomorrow is the new moon,"

for on the eve of Rosh Chodesh is the concealment and hiding of the moon,

until in the moment before the molad not even a point remains of it,

and through this

afterwards

(tomorrow)

it becomes a new month,

a renewed birth of the moon,

the unification of the sun and the moon.

And so too is it with Malchus

(the root of the moon),

that specifically through "your seat will be vacant"

(of Dovid,

Malchus),

through this "you will be missed" (v’nifkadeta),

the unification of Malchus with Zeir Anpin.

And seemingly, one should add,

that this which on Rosh Chodesh the unification of the sun

(Zeir Anpin)

and the moon

(Malchus)

occurs, is

that which is drawn into the sun

(Zeir Anpin)

from the aspect that is above the sun,

the Kesser that is above the chain of descent.

As it is written,

"With the crown with which his mother crowned him on the day of his wedding,"

that in order for there to be a unification of Zeir Anpin with Malchus

(the day of his wedding)

it is through a crown being drawn into him,

Kesser.

And the drawing down of the Kesser to Zeir Anpin

(on the day of his wedding)

is through Binah,

"the crown with which his mother crowned him."

And based on this, the connection of "tomorrow is the new moon" with "you will be missed, for your seat will be vacant" is even more understood,

for the matter of "tomorrow is the new moon"

[that through the concealment and hiding of the moon

(on the eve of Rosh Chodesh)

there occurs

(on Rosh Chodesh)

the unification of the sun and the moon],

is,

because the nullification of the moon

(that it becomes concealed and hidden until not even a point remains of it)

reaches the aspect of Kesser that is above the chain of descent,

from which is drawn

(through Binah)

the power for the unification of the sun and the moon.

And so too is the matter of "you will be missed, for your seat will be vacant,"

that through the vacating of Dovid's seat

(Malchus),

through this there will be the "being missed" (v’nifkadeta) of Dovid by Shaul,

the drawing down of Binah

(Shaul of Rechovos HaNahar),

and through this – the drawing down of Kesser

("with the crown with which his mother crowned him").

And it needs to be understood,

that "you will be missed" (v’nifkadeta) [meaning] an expression of remembrance and an expression of intimacy

(unification)

and "will be vacant" (yifaked) [meaning] an expression of lack are seemingly two opposites,

and how is it possible that through "will be vacant" (yifaked) there will be "you will be missed" (v’nifkadeta).

And even though "your seat will be vacant" (yifaked moshavecha)

(that his seat is lacking)

is connected with the matter of nullification,

and nullification reaches Kesser

(as above)

from which the power for unification is drawn,

nevertheless,

from the fact that the explanation of "your seat will be vacant" (yifaked moshavecha) is that your seat will be lacking,

it implies,

that this "your seat will be vacant" (yifaked moshavecha) is a reason for "you will be missed" (v’nifkadeta)

("for your seat will be vacant" – "you will be missed")

is

(not only because "your seat will be vacant" is connected with the matter of nullification,

but also)

that "your seat will be vacant" (yifaked moshavecha) itself

(that your seat will be lacking)

is a reason for "you will be missed" (v’nifkadeta),

and it needs to be understood,

how is it possible that "will be vacant" (yifaked), an expression of lack, brings about "you will be missed" (v’nifkadeta).

And also it is not understood,

from the fact that it says "your seat will be vacant" (yifaked moshavecha)

(and not "your seat will be lacking"),

an expression of intimacy (pekidah),

it implies,

that the connection of "will be vacant" (yifaked) to "you will be missed" (v’nifkadeta) is

(not only that "will be vacant" (yifaked) brings about "you will be missed" (v’nifkadeta),

but)

that in "will be vacant" (yifaked) itself there is

(in concealment)

the matter of "you will be missed" (v’nifkadeta).

2)

And the maamar continues,

that Yehonasan is Yeihu Nasan,

and it is brought in Ma’orei Or

that Nasan in gematria is 500, which is the final Hei of the Name Havayah,

for Hei multiplied [by itself] equals 500 in gematria.

And the maamar clarifies,

that according to the explanation that in most places Yehonasan is Yeihu

[and Nasan

(in Yehonasan)

is that the Yeihu are in the aspect of giving and drawing down],

the meaning of "Vayomer lo Yehonasan" is understood.

Yehonasan,

the drawing down from Yehonasan to Dovid,

that the Yeihu of Yehonasan are drawn down to Malchus,

Dovid.

But according to the explanation of the Ma’orei Or that Nasan in Yehonasan is the final Hei,

which is Malchus,

what is the concept of "Vayomer lo"?

Yehonasan

(the drawing down of Yehonasan to Dovid),

for Nasan of Yehonasan and Dovid are seemingly the same thing.

And he explains,

that in Malchus there are two levels.

As it is the end of Atzilus

(the tail of the lions),

and as it is the source for Biyah

(the head of the foxes).

And this is the difference between Nasan

(of Yehonasan)

and Dovid,

that Nasan, which is the final Hei of the Name Havayah

(as above),

is Malchus as it is the end of Atzilus,

and Dovid is Malchus as it is the source for Biyah.

And the concept of "Vayomer lo Yehonasan" is the drawing down of Malchus as it is in Atzilus

(Nasan,

the final Hei.

And through this – also the drawing down of Yeihu)

into the Malchus that is the source for Biyah

(Dovid).

And the maamar adds,

that the two aspects in Malchus are called by the names Sea and Land.

Sea

is Malchus as it is in Atzilus,

into which the Sefiros of Z’a that are above Malchus are drawn – all the rivers flow to the sea.

And because Malchus receives and gathers within itself the Sefiros that are above it – it conceals them,

like the sea which covers what is within it.

And through this

Malchus is drawn to become the source for bringing creatures into being – the aspect of Land,

"Let the earth sprout… Let the earth bring forth…".

And he explains,

that the concept of "Vayomer lo Yehonasan" is like the matter of turning the sea into dry land

which occurred at the Splitting of the Red Sea.

That is,

in addition to the drawing down of Malchus as it is in Atzilus

(Nasan,

the final Hei)

which was drawn into the aspect of Malchus as it is the source for Biyah

(Dovid),

there was also the matter of turning the sea into dry land,

that the concealment was split

(sea)

and the lights of the Sefiros of Atzilus were revealed

(which are in Malchus)

as they are in their very essence.

And the maamar continues,

that after Dovid received the statement and words of Yehonasan

(meaning that the essential lights of Atzilus were drawn into him),

then

he said to him,

"And you shall go down three, very much,"

and "three" is

that there will be made an aspect of Segol

(which has three dots)

which alludes to the work of birurim

(that is, the descent of Malchus below to clarify birurim),

and through this there will be "and you shall go down three,"

the aspect of Segulta

(for in Segulta there are also three dots),

the aspect of Segulah.

As it is written,

"And you shall be a treasure to Me from among all the nations,"

for through the birur that one clarifies from all the nations,

through this "you shall be a treasure to Me."

And seemingly,

this that Yehonasan said to Dovid "and you shall go down three, very much"

[that through the descent to the aspect of Segol to clarify birurim

he will be elevated to the aspect of Segulta and Segulah],

is in general one matter with that which he said to him initially, "and you will be missed, for your seat will be vacant,"

for through "your seat will be vacant"

(descent and concealment)

there will be "and you will be missed."

[Except that initially he told him the matter in general,

and afterwards he added details to this,

both regarding the descent – "and you shall go down three, very much… and you shall sit by the stone Ezel,"

the descent into the world of Asiyah,

and regarding the elevation that comes through the descent – "and you shall go down three,"

that he will be elevated to the aspect of Segulta and Segulah].

3)

And one must understand why the beginning of the haftarah of "Mechar Chodesh" is "Vayomer lo Yehonasan,"

for seemingly,

the content of the haftarah of "Mechar Chodesh" is,

that in order for there to be the birth of the moon

(Malchus)

there must first be

(on the eve of Rosh Chodesh)

the descent and concealment

("your seat will be vacant,"

"you shall go down very much… by the stone Ezel"),

and the concept of "Vayomer lo Yehonasan" at the beginning of the haftarah is

(on the contrary)

the ultimate perfection of Malchus

(the source of Biyah),

that the aspect of Malchus of Atzilus and also the attributes of Z’a shine within it in revelation

(as above, section 2).

And the point of the explanation is,

that in order for there to be the matter of "your seat will be vacant"

[and in a way that through this there will be "and you will be missed"]

it is through a drawing down from above.

And this is that the beginning of the haftarah

[even before the words "Mechar Chodesh" are said]

is "Vayomer lo Yehonasan,"

that initially there is drawn into Malchus

(the source of Biyah)

the lights of Atzilus,

and through this

it is possible afterwards for the matter of "Mechar Chodesh"

– the descent and concealment of the moon,

"your seat will be vacant"

(the concept of the eve of Rosh Chodesh,

"tomorrow is the new month"),

and after this

(on Rosh Chodesh)

– "and you will be missed."

And based on the known great precision in the discourses of our Rabbis and Leaders, also regarding the relevance of the topics in the discourses to the time of their delivery,

it must be said,

that the above matter—that the drawing down of "Vayomer Lo Yehonasan"

(which is on Erev Rosh Chodesh)

is like the concept of turning the sea into dry land—

is primarily emphasized on Erev Rosh Chodesh Sivan,

the time of the delivery of the maamar.

And this will be understood based on what is explained elsewhere

regarding the concept of the first three months

(Nissan, Iyar, and Sivan),

that the reason that specifically in these three months the Exodus from Egypt is mentioned

[the month of spring, for in it you left Egypt,

on the first of the second month in the second year of their leaving the land of Egypt,

in the third month of the going out of the children of Israel from the land of Egypt],

is,

that the purpose of the Exodus from Egypt

[the concept of the month of Nissan]

is the Giving of the Torah

[the concept of the month of Sivan],

and the Counting of the Omer

[the concept of the month of Iyar]

is the intermediary through which one comes from the Exodus from Egypt to the Giving of the Torah.

And based on this, it must be said,

that what is explained in the maamar—that the concept of "Vayomer Lo Yehonasan"

(tomorrow is the new moon)

is like the concept of turning the sea into dry land—

is,

that this maamar

was said on Shabbat, Erev Rosh Chodesh Sivan,

and since the month of Sivan, as well as the month of Iyar, come in sequence after the Exodus from Egypt,

therefore,

on Erev Rosh Chodesh of these months, it is emphasized that the concept of "Vayomer Lo Yehonasan"

(tomorrow is the new moon)

is analogous to the concept of the Splitting of the Sea of Reeds—the conclusion of the Exodus from Egypt.

D)

And it may be said,

that the three concepts in the aforementioned three months—the Exodus from Egypt,

the Counting of the Omer, and the Giving of the Torah—are analogous to the three concepts of "Vayomer Lo Yehonasan... and you will be missed, for your seat will be vacant."

The Exodus from Egypt, which comes about through a drawing down from Above—similar to the concept of "Vayomer Lo Yehonasan,"

and as mentioned above, that the drawing down of "Vayomer Lo Yehonasan" is like the concept of the Splitting of the Sea of Reeds,

the conclusion of the Exodus from Egypt.

The Counting of the Omer,

the descent of the Nefesh HaElokis and its enclothing in the Nefesh HaBahamis in order to refine the attributes of the Nefesh HaBahamis—similar to the concept of "Yifaked Moshavecha" and "you shall go down very low" in order to refine clarifications.

And the revelation of the Giving of the Torah, which comes after the work of clarifications of the Counting of the Omer,

which is higher even than the revelation of the Exodus from Egypt and the Splitting of the Sea of Reeds

(which were before the work)

—similar to the concept of "V’Nifakadta" after "Yifaked Moshavecha," which is higher even than the revelation of "Vayomer Lo Yehonasan" that preceded it.

And based on this, it may be said,

that on Erev Rosh Chodesh Sivan,

the emphasis of "Vayomer Lo Yehonasan" is primarily regarding that through the drawing down of "Vayomer Lo Yehonasan," the empowerment for the concept of "V’Nifakadta" is drawn,

the concept of segulta

(and segulah)

that is in "V’Shilasta."

And as explained in the maamar, the connection of "and you shall go down very low" to the Splitting of the Sea of Reeds

("Vayomer Lo Yehonasan"),

that the explanation of "and you shall go down very low... and you shall sit by the stone of Ezel" is that the concept of segulta

(segulah)

[which is drawn through the clarifications]

will be drawn downward

("you shall go down very low")

even into Asiyah

("the stone of Ezel"),

like the revelation of the Splitting of the Sea of Reeds, which was drawn even into the lowest levels of Asiyah,

"a maidservant saw..."

And on Erev Rosh Chodesh Iyar,

the emphasis of "Vayomer Lo Yehonasan" is primarily that through this the empowerment for the concept of "Yifaked Moshavecha" is drawn,

the concept of segul that is in "V’Shilasta,"

the work of clarifications.

5)

And one can connect this with what the Tzemach Tzedek wrote in his notes on Tehillim 44

regarding the psalm "For the conductor, on melodies, a psalm, a song" 45

(which is recited after the Counting of the Omer 46),

that the Alshich wrote

that this psalm speaks of the days of Mashiach,

when there will be two things.

An abundance of blessings for Israel — "May G-d be gracious to us and bless us" etc. 47,

and His name will be sanctified in the world — "For You will judge the peoples with equity" etc. 48.

And this is that at the beginning of the psalm it says "a psalm, a song,"

"mizmor" regarding the first matter, "shir" regarding the second matter.

And after the Tzemach Tzedek quotes the words of the Alshich,

he brings what is said in Likkutei Torah, beginning with "Mizmor Shir Chanukas HaBayis" 49,

that "mizmor" is the song of the angels and "shir" is the song of the souls.

And ostensibly, the intention is

that what the Alshich said — that "mizmor" refers to the first matter

(the abundance of blessings for Israel)

and "shir" refers to the second matter

("For You will judge the peoples with equity")

— is according to the homiletic approach

(and it is known 50

that the Arizal said about him that his soul was from the world of Drush [homiletics]),

but according to what is explained in Likkutei Torah

(which is founded on Kabbalah,

sod [mystical secret])

that "mizmor" is the song of the angels and "shir" is the song of the souls,

one must say

that "mizmor" relates to "For You will judge the peoples with equity,"

for the influence to the nations of the world comes from the angels

(through the seventy princes),

and "shir" relates to the influence that will be bestowed upon Israel.

And the Tzemach Tzedek continues in his notes,

that the reason we recite this psalm after the Counting of the Omer

is

because the matter of Sefiras HaOmer is the refinement of the seven attributes of the animal soul,

for the root of the animal soul is from the Chayos HaMerkavah — angels,

the matter of "mizmor,"

and through the refinement and elevation of the animal soul, there is also the elevation of the G-dly soul,

"shir."

And one could say

that this [reason] that we recite this psalm, which speaks about the matter of the refinement of the nations

(in their simple sense)

after the Counting of the Omer, whose matter is the refinement of the attributes of the animal soul

(within Israel),

is

because through the refinement of the attributes of the animal soul, the refinement of the nations is also drawn forth,

"For You will judge the peoples with equity."

And based on this, it is even more understood that on Erev Rosh Chodesh Iyar

(the month of Sefiras HaOmer)

the matter of the segulah [treasured quality] of "v’shilshis" [the third] is emphasized,

the refinement that refines "from all the nations" which brings about "you shall be to Me a segulah [treasured possession]."

6)

And behold, just as during the Counting of the Omer,

through the elevation of the animal soul

("mizmor")

the elevation of the G-dly soul is brought about

("shir"),

so too is it in the days of Mashiach

[for this psalm speaks primarily about the days of Mashiach],

that through His name being sanctified in the world

("For You will judge the peoples with equity"),

through this there will be an addition in the influence to Israel.

For although the matter of the refinements

(through which the revelation is drawn forth)

is now,

and the matter of the days of Mashiach is the drawing forth of the revelation that comes after the work of refinements,

nevertheless,

through "For You will judge the peoples with equity" and His name will be sanctified in the world then,

there will be an even greater addition in the drawing forth and revelation to Israel, relative to the drawing forth and revelation that will be then through the work of refinements now.

And therefore it says "mizmor shir,"

"mizmor" before "shir"

[although it speaks primarily about the days of Mashiach,

and the matter of "mizmor" is "For You will judge the peoples with equity" that will be then],

because even then there will first be "mizmor" and through it there will be

(an addition in)

"shir."

And this that in the verses

(after the first verse)

it says "May G-d be gracious to us and bless us" etc. before "You will judge the peoples with equity" etc.,

one could say

that since the purpose of creation is for the sake of Israel 51,

it is therefore understood

that the primary matter of the days of Mashiach is that then a great abundance will be bestowed

(in spirituality and in physicality)

upon Israel,

except that the perfection of the influence to Israel is through His name being sanctified in the world,

and therefore it says "May G-d be gracious to us and bless us, may He cause His face to shine upon us, Selah" before "You will judge the peoples with equity" etc.

And along the lines of what is known regarding the matter of soul and body,

in addition to the fact that the G-dly revelation drawn to the soul through its service in Torah and mitzvos while clothed in a body is a revelation far superior to the revelation it had before its descent below,

nevertheless, the revelation that comes through the service of Torah and mitzvos in a physical body will primarily be at the time of the Resurrection of the Dead,

when the soul will be clothed in a physical body.

For although even the revelation in the Garden of Eden after the soul departs from the body is far superior to the revelation of the Garden of Eden that the soul had before its descent,

because the revelation of the Garden of Eden after its descent into a body and its departure from the body comes through the service of Torah and mitzvos in a physical body,

nevertheless,

the primary revelation that comes through the service of Torah and mitzvos will be at the Resurrection of the Dead,

when the soul will be clothed in a body 52.

And this is also understood from the matter of the Resurrection of the Dead itself,

that all of Israel will rise to life,

even the souls that have been in the Garden of Eden for several thousand years,

and three times each day they ascend to a more elevated level,

and nevertheless, in the future they will be clothed in bodies,

because the revelation of the World of Resurrection is far superior to the revelation of the Garden of Eden, even the most elevated level of the Garden of Eden 53.

7)

And the explanation is,

that the advantage of the service of the soul while it is clothed in the body over the service of the soul above before it descended below,

[is explained in] two general explanations.

That through [the fact]

that the soul serves G-d even while clothed in a physical body, the intensity of its connection with the Holy One, blessed be He, is revealed—

that the concealment and hiding of the body and the animal soul cannot nullify, G-d forbid, nor even diminish its connection.

And all the more so,

when the soul's service below is with a great love that is above reason and intellect,

like the love of a son for his father,

through which the intensity of its connection with the Holy One, blessed be He, is revealed, as it is from the essence of the soul as it is rooted in the Awtsmoos of Ein Sof,

in the manner of a son as he is in the brain of the father himself.

For regarding the level of the soul as it is in Atzilus,

which is analogous to a son

(like)

that is drawn from the brain of the father,

the descent to Biyah

(and all the more so the descent below into this physical world)

conceals and hides this

[As is known,

that only souls of Atzilus are called by the name "sons"],

And that even in its descent below it is in the aspect of a son in revelation,

that its love is an essential love above reason and intellect, like the love of a son for his father,

is through the revelation of the essence of the soul as it is in the brain of the father

(before it was drawn forth),

for regarding this level

(the essence of the soul as it is rooted in the Awtsmoos),

Atzilus and Biyah are equal.

And to add,

that the primary revelation of this level

(the essence of the soul as it is rooted in the Awtsmoos)

is through the service of refining and purifying the body, the animal soul, and one's portion in the world.

For that the body and animal soul cannot conceal the love of the soul that is above reason and intellect is because the Awtsmoos of Ein Sof

(in which the soul is rooted)

is in every place

(and therefore it is not possible that there be something that can conceal it),

and the power of the soul to refine and purify the body and animal soul themselves and make them into vessels for G-dliness is because the Awtsmoos of Ein Sof

(in which the soul is rooted)

is not defined by any definition,

therefore,

even the body and animal soul that, from the perspective of their nature

(from the perspective of their definition)

are not vessels for G-dliness,

behold, through the revelation of the power of the Awtsmoos,

they become vessels for G-dliness.

8)

And another explanation of the advantage of the service of the soul while it is clothed in the body,

that the root of the body is higher than the root of the soul.

For regarding souls it is written,

"You are children to Hashem your G-d,"

and therefore,

the love and connection of the Holy One, blessed be He, to Israel from the perspective of their soul is in the manner of a father's love for his son,

that is,

that the root of this love is from a level where there is a place for the concept of the beloved,

and it is not from His very Essence.

But the love and connection of the Holy One, blessed be He, to Israel from the perspective of their body,

is

(not from the virtue of the body,

nor even the virtue of "son,"

[which is] an essential virtue,

but rather)

from the fact that the Holy One, blessed be He, chose the body of Israel,

with His free choice,

and this choice is from His very Essence.

And through the service of the soul in the body,

the aspect of the choice of the Essence is drawn also into the soul.

And that is,

that according to the first explanation,

the ascent that occurs in the soul through its service in the body is the revelation of its root in the Awtsmoos of Ein Sof,

in the manner of a son as he is in the brain of the father himself

(before it was drawn forth),

and according to the second explanation,

through the service of the soul in the body, a new aspect is made in it—the drawing forth of the Awtsmoos

(which is above even the root of the soul as it is in the brain of the father himself).

And it can be said,

that this—that through the service of the soul in the body a new matter is produced in it

(which is above even its root),

is,

that the choice of the Holy One, blessed be He, in Israel is not only in the body of Israel but also in the soul

[This itself—that the souls are children to the Holy One, blessed be He—is because He so chose with His free choice].

However, in the soul, which has the quality of "son,"

the matter of choice is in concealment.

And through the service of the soul in the body,

in which the choice of the Essence is revealed,

this revelation is drawn also into the soul.

Now, among the differences between the two explanations is,

that according to the first explanation—the body is only like an intermediary through which the root of the soul is revealed.

Therefore there is room to say,

that after the root of the soul is revealed through service in the body,

the soul has no need for the body.

But according to the second explanation—even the revelation drawn to the soul through its service in the body is the drawing of the matter of the choice of the Essence, which belongs

(primarily)

to the body,

and therefore,

the revelation through the service of Torah and mitzvos will be primarily at the resurrection of the dead,

when the soul will be clothed in the body.

And this can be connected with the known statement

that in the future the soul will be nourished from the body—because the revelation that will come to the soul in the future is the drawing of the revelation of the choice of the Essence, which belongs

(primarily)

to the body.

9)

With this, what was explained above will be understood

[in the maamar beginning "Kimei Tzeisecha" of the last day of Pesach]

—that the verse compares the future redemption to the redemption from Egypt,

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

this applies to all the matters that were in the Exodus,

including also the matter of great wealth that was in the Exodus.

And just as all the matters of the future redemption will be in a manner superior to how they were in the Exodus

[as per the well-known interpretation

of "I will show him wonders"—

that the wonders that will be in the future redemption will be wonders even relative to the wonders that were in the Exodus],

so too regarding the great wealth that will be in the future redemption,

it will be great wealth even relative to the great wealth that was in the Exodus.

And this is also understood from what our sages, of blessed memory, said,

that Yosef hid three treasures in Egypt, etc., and one is hidden for the righteous for the future to come,

for no matter departs from its simple meaning,

that the treasure hidden for the righteous for the future is

(also)

a treasure of physical silver and gold.

And moreover,

that in the days of Moshiach all delicacies will be as plentiful as dust,

as the Rambam ruled.

And explanation is needed,

for the matter of the days of Moshiach is that then the earth will be filled with knowledge of the L-rd as the waters cover the sea,

and physical matters will not occupy a place

[to the extent that the entire world's occupation will be only to know the L-rd alone],

so what relevance is there that there will be great wealth then?

And one can explain the elucidation of this,

that the fact that the body naturally delights in physical things

[delicacies,

and likewise great wealth]

is because these matters pertain to the body from the aspect of its inner essence

[and its connection to these things is not only from the aspect of its materiality, but also

(primarily)

from the aspect of its inner essence],

and therefore,

through great wealth and delicacies, there will be an increase in the filling of the earth with knowledge of Hashem—in the manner of the concept that the soul will be nourished from the body.

10)

And 4)

Now, it is explained in many places68

that the root of the body is higher than the root of the soul,

this is

because soul and body are analogous to lights and vessels, and the root of the vessels is higher than the root of the lights.

And just as through the drawing down and enclothing of the lights within the vessels, an advantage and addition is made in the lights,

so too is it with soul and body,

that through the descent of the soul and its enclothing in the body, the soul is elevated to a higher level than it was before its descent.

And based on the known principle69

that creation is for the sake of Israel,51

the intention of this is not only for the creation of the world, but for all revelations,

one can say,

that the inner reason for the fact that the root of the vessels is higher than the root of the lights

[and that through the vessels an advantage is made in the lights]

is because the purpose of lights and vessels is for the sake of Israel,

in order that through them the concept of soul and body may be drawn,

and since the root of the body is higher than the root of the soul,

for in the body is the choice of Atzmus,

therefore lights and vessels were brought into being in a manner that the root of the vessels is higher than the root of the lights.

[However, with soul and body,

that the root of the body is higher than the root of the soul is that in the body is the choice of Atzmus

(free choice,

and this is not related to the essence and virtue of the body),

and with lights and vessels,

that the root of the vessels is higher than the root of the lights pertains to their essence as vessels.

And through this, it is likewise made in soul and body that descended from them,

that the root of the body being higher than the root of the soul also pertains to the essence and virtue of the body].

And based on this, one can explain the reason for the fact that the advantage through the refinement of the nations

[who receive from the angels, whose root is from the vessels]

will also be in the days of Mashiach

(as above, section 6),

because that through the vessels an advantage is made in the lights is because the

(true)

root of lights and vessels is the concept of soul and body,

and therefore,

just as the elevation of the soul through the body is not only that through the soul's service in the body it is afterwards elevated to a higher level, but also that the elevation itself in the future is that the soul is nourished from the body,

so too is it regarding the advantage through the vessels,

and likewise the advantage through the angels whose root is from the vessels,

and likewise the advantage through the refinement of the nations of the world who receive from the angels,

that this advantage will also be in the future,

for through "You will judge the peoples with equity," there will be an addition in the influence drawn down to Israel.

10)

a)

Now, it is known70

that this—that the soul wants to descend below to enliven the body—is because the soul feels the superiority of the body from the perspective of its source,

for the source of the body is higher than the source of the soul,

and therefore it wants to enliven the body.

And what our Rabbis, of blessed memory, said:71

"Against your will you live,"

is

that since the will of the soul to enliven the body is not from itself, but because it feels the source of the body,

therefore this is called by the term "compulsion,"

"against your will you live."

And it can be said

that this—that the soul feels the source of the body

[even though this feeling seemingly does not pertain to the soul's own matter,

and as is understood from the fact that its will to enliven the body, which comes from this feeling, is called by the term "compulsion"],

is

because in order for it to have a will to enliven the body, a revelation of the source of the body is drawn into it,

even though from its own perspective

(even as it is from the perspective of its source)

it is not related to this revelation.

And through the revelation of the source of the body that shines in the soul

(in a manner of compulsion, at least)

before its descent below,

it becomes like a vessel for the revelation of the source of the body that shines in it afterward through its service in the body.

And similarly, regarding the matter of lights and vessels,

that through the enclothing of the lights in the vessels, the aspect of the source of the vessels is drawn into them—this is because the source of the vessels is felt in them even before their descent into the vessels.

And it can be said

that likewise, regarding the matter of the Counting of the Omer and the Giving of the Torah,

that through the descent of the G-dly soul to refine the attributes of the animal soul

("your place will be missed")

the revelation of the Giving of the Torah is drawn into it, from the perspective of the superiority of the refinements

(as above, section d),

is

because the descent to refine the attributes of the animal soul comes after and through the revelation of the Exodus from Egypt,

and through the revelation of the Exodus from Egypt, there is felt in it

(even before the descent)

the superiority of the refinements,

since the departure from Egypt was with great wealth.

10)

b)

And this is: "And Yehonasan said to him: 'Tomorrow is the new moon, and you will be missed, for your place will be missed,'"

that in order that through "your place will be missed" there will be "you will be missed," this is through the drawing down of "And Yehonasan said to him"

(as above, section c),

which is analogous to the matter of the Exodus from Egypt and the Splitting of the Sea of Reeds,

through which there is felt

(even before the descent)

the superiority of the refinements.

And this is: "you will be missed because your place will be missed,"

for from this language it is implied that the connection of "your place will be missed" to "you will be missed" is not from the perspective of the self-nullification within "your place will be missed,"

but rather from the matter of "your place will be missed" itself

(as above, section a),

for the ascent of the soul that comes through its descent into the body is not because through this the matter of the soul is revealed

(self-nullification,

etc.)

but rather from the perspective of the body itself

(as above, section e),

and similarly, regarding the matter of "you will be missed,"

this is accomplished through the matter of "your place will be missed" itself.

And it is stated: "you will be missed because your place will be missed,"

for "your place will be missed" is

(also)

a term of "you will be missed,"

for in addition to the fact that "your place will be missed" brings about "you will be missed,"

even within "your place will be missed" itself there is the matter of "you will be missed"

(as above, section a),

for through the fact that the descent of "your place will be missed" comes through the drawing down of "And Yehonasan said to him,"

the superiority of the refinements is felt even within the descent itself,

except that the primary revelation is after the descent of "your place will be missed,"

"tomorrow is the new moon."

And similarly, regarding the renewal of Knesset Yisrael in the future redemption,

that they are destined to be renewed like it,72

even on the eve of the new moon,

in the final moments before the redemption,

a glimmer of the superiority of the redemption shines,

both regarding spiritual matters—the revelation of the inner dimensions of the Torah,

and in a manner of "your springs will burst forth outward,"

and regarding the great wealth that will be in the future redemption—that all the children of Israel will have abundant livelihood, even to the point of wealth,

and from this they come immediately to the redemption,

for then both matters will be in ultimate perfection—that the good will be influenced abundantly and all delights will be as common as dust,67

and all the more so regarding spiritual matters—"the earth will be filled with knowledge of Havayah as the waters cover the sea."66